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E UNIVERSITY
OF ILLINOIS
LIBRARY

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THE LITURGICAL YEAR

SEPTUAGESIMA

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THE

LITURGICAL YEAR

ABBOT GUERANGER, O.S.B.

TRANSLATED FROM THE FRENCH

DOM LAURENCE SHEPHERD, O.S.B.

SEPT U AGE SI MA

[third edition]

STANBROOK ABBEY, WORCESTER
LONDON

BXJRNS & OATES, LTD. R. & T. WASHBOURNE, LTD.
ART & BOOK COMPANY, LTD.

UNITED STATES

BENZIGER BROS.: NEW YORK, CINCINNATI, CHICAGO
1909

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PREFACE

This third section of the liturgical year is much
shorter than the two preceding ones ; and yet it is
one of real interest. The season of Septuagesima
has only three weeks of the Proper of the Time, and
the feasts of the saints are far less frequent than
at other periods of the year. The volume we now
offer to the faithful may be called one of transition,
inasmuch as it includes the period between two
important seasons — viz., Christmas and Lent. We
have endeavoured to teach them how to spend
these three weeks ; and our instructions, we trust,
will show them that, even in this the least interest-
ing portion of the ecclesiastical year, there is
much to be learned. They will find the Church
persevering in carrying out the one sublime idea
which pervades the whole of her liturgy ; and, con-
sequently, they must derive solid profit from im-
bibing the spirit peculiar to this season.

Were we, therefore, to keep aloof from the
Church during Septuagesima, we should not have

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PREFACE

a complete idea of her year, of which these three
weeks form an essential part. The three prelimin-
ary chapters of this volume will convince them of
the truth of our observation ; and we feel confident
that, when they have once understood the cere-
monies, and formulas, and instructions, offered
them by the Church during this short season, they
will value it as it deserves.

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CONTENTS

CHAPTER PAGE

Preface ...... v

SEPTUAGESIMA

I. The History of Septuagesima . . .1
II. The Mystery of Septuagesima . . 6

III. Practice during Septuagesima . .11

IV. Morning and Night Prayers for Septuagesima 15
V. On hearing Mass during the Season of Sep-
tuagesima . . . . .29

VI. On Holy Communion during Septuagesima . 65
VII. On the Office of Vespers for Sundays and

Feasts during Septuagesima 72
VIII. On the Office of Compline during Septua-
gesima . . .82

PROPER OF THE TIME

The Fifth Sunday after the Epiphany . 94

The Sixth Sunday after the Epiphany . 100
Saturday before Septuagesima Sunday — Suspension

of the ' Alleluia ' . . 106

Septuagesima Sunday . . . .116

Mass . . . . .119

Vespers . . . .128

Monday of Septuagesima Week . . . 131

Tuesday of Septuagesima Week . . .135

vii

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Viii CONTENTS

PAGE

Wednesday of Septuagesima Week . . 138

Thursday of Septuagesima Week . . 140

Friday of Septuagesima Week . . . 142

Saturday of Septuagesima Week . . - . 145

Sexagesima Sunday .... 148

Mass ..... 150

Vespers ..... 158

Monday of Sexagesima Week .... 160

Tuesday of Sexagesima Week. . . . 162

Wednesday of Sexagesima Week . . . 165

Thursday of Sexagesima Week . . . 167

Friday of Sexagesima Week .... 170

Saturday of Sexagesima Week . 173

Quinquagesima Sunday . . 178
Mass . . . . .186
Vespers . . . . .193

Monday of Quinquagesima Week . . 196

Tuesday of Quinquagesima Week . . . 199

Ash Wednesday .... 202

The Blessing of the Ashes . . 206
Mass . , .210

Thursday after Ash Wednesday . . . 219

Friday after Ash Wednesday . . . 224

Saturday after Ash Wednesday . . . 229

PBOPEB OF THE SAINTS

February 3 : St. Blase, Bishop and Martyr . 235
February 4 : St. Andrew Corsini, Bishop and Con-
fessor . ... . . . 237

February 5 : St. Agatha, Virgin and Martyr . 240

February 6 : St. Dorothy, Virgin and Martyr . 246

February 7 : St. Bomuald, Abbot . . . 251

February 8 : St. John of Matha, Confessor . 255

February 9 : St. Apollonia, Virgin and Martyr . 260

February* 10 : St. Soholastica, Virgin . . 263

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CONTENTS

PAGE

February 14 : St. Valentine, Priest and Martyr . 275

February 15 : SS. Faustinus and Jovita, Martyrs . 276

February 18 : St. Simeon, Bishop and Martyr . 278

February 22 : St. Peter's Chair at Antioch . 280
February 23 : St. Peter Damian, Cardinal and

Doctor op the Church .... 289

February 24 : St. Mathias, Apostle . . 296

February 26 : St. Margaret of Cortona, Penitent 299

March 4 : St. Casimir, Confessor . . . 305

March 6 : SS. Pbrpetua and Felicitas, Martyrs . 309
March 7 : St. Thomas of Aquin, Doctor of the

Church . . . . . .323

March 8 : St. John of God, Confessor . . 382

March 9 : St. Frances of Rome, Widow . . 837

March 10 : The Forty Martyrs . . . 343

Concluding Prayer for this Season . . . 349

Thb Seven Penitential Psalms . . . 850
The Litanies for the Devotion of the Forty

Hours . . . .362

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SEPTUAGESIMA

CHAPTEE THE FIEST

THE HISTORY OF SEPTUAGESIMA

Thk season of Septuagesima comprises the three
weeks immediately preceding Lent. It forms one
of the principal divisions of the liturgical year, and
is itself divided into three parts, each part corre-
sponding to a week : the first is called Septua-
gesima ; the second, Sexagesima ; the third, Quiji-
quagesima.

All three are named from their numerical refer-
ence to Lent, which, in the language of the Church,
is called Quadragesima, that is, Forty, because the
great feast of Easter is prepared for by the holy
exercises of forty days. The words Quinquagesima,
Sexagesima, and Septuagesima, tell us of the same
great solemnity as looming in the distance, and as
being the great object towards which the Church
would have us now begin to turn all our thoughts,
and desires, and devotion.

Now, the feast of Easter must be prepared for by
forty days of recollectedness and penance. Those
forty days are one of the principal seasons of the
liturgical year, and one of the most powerful means
employed by the Church for exciting in the hearts
of her children the spirit of their Christian vocation.
It is of the utmost importance that such a season
of grace should produce its work in our souls — the

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SEPTUAGESIMA

renovation of the whole spiritual life. The Church,
therefore, has instituted a preparation for the holy
time of Lent. She gives us the three weeks of
Septuagesima, during which she withdraws us, as
much as may be, from the noisy distractions of the
world, in order that our hearts may be more readily
impressed by the solemn warning she is to give us
at the commencement of Lent by marking our
foreheads with ashes.

This prelude to the holy season of Lent was not
known in the early ages of Christianity : its institu-
tion would seem to have originated in the Greek
Church. Besides the six Sundays of Lent, on which
by universal custom the faithful never fasted, the
practice of this Church prohibited fasting on the
Saturdays likewise; consequently their Lent was
short by twelve days of the forty spent by our
Saviour doing penance in the desert. To make up
the deficiency, they were obliged to begin their Lent
so many days earlier, as we will show in our next
volume.

The Church of Eome had no such motive for
anticipating the season of those privations which
belong to Lent ; for, from the earliest antiquity, she
kept the Saturdays in Lent (and as often during
the rest of the year as circumstances might require)
as fasting days. At the close of the sixth century,
St. Gregory the Great alludes, in one of his
homilies, to the fast of Lent being less than forty
days, owing to the Sundays which come during that
holy season. ' There are,' he says, ' from this day
(the first Sunday of Lent) to the joyous feast of
Easter, six weeks, that is, forty-two days. As we
do not fast on the six Sundays, there are but thirty-
six fasting days . . . which we offer to God as
the tithe of our year.' 1

It was, therefore, after the pontificate of St.
1 The sixteenth Homily on the Gospels.

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THE HISTORY OF SEPTUAGESIMA

Gregory, that the last four days of Quinquagesima
week were added to Lent, in order that the number
of fasting days might be exactly forty. As early,
however, as the ninth century, the custom of begin-
ning Lent on Ash Wednesday was of obligation in
the whole Latin Church. All the manuscript copies
of the Gregorian Sacramentary, which bear that
date, entitle this Wednesday In capite jejunii, that
is to say, the beginning of the fast ; and Amalarius,
who gives us every detail of the liturgy of the ninth
century, tells us that it was, even then, the rule to
begin the fast four days before the first Sunday
of Lent. We find the practice confirmed by two
Councils, held in that century. 1 But, out of respect
for the form of divine service drawn up by St.
Gregory, the Church does not make any important
change in the Office of these four days. Up to the
Vespers of Saturday, when alone she begins the
lenten rite, she observes the rubrics prescribed for
Quinquagesima week.

Peter of Blois, who lived in the twelfth century,
tells us what was the practice in his days. He
says : ' All religious begin the fast of Lent at
Septuagesima ; the Greeks, at Sexagesima ; the
clergy, at Quinquagesima ; and the rest of Chris-
tians, who form the Church militant on earth, begin
their Lent on the Wednesday following Quinqua-
gesima.' 2 The secular clergy, as we learn from
these words, were bound to begin the lenten fast
somewhat before the laity ; though it was only by
two days — that is, on Monday, as we gather from
the Life of St. Ulric, bishop of Augsburg, written
in the tenth century. The Council of Clermont, in
1095, at which Pope Urban II. presided, has a decree
sanctioning the obligation of the clergy to begin
abstinence from flesh -meat at Quinquagesima.
This Sunday was called, indeed, Dominica carnis
1 Meaux and Soissons. 2 Sermon xiii.

1—2

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SEPTUAGESIMA

privii, and camis privium sacerdotum, ths,t is, priests'
carnival Sunday ; but the term is to be understood
in the sense of the announcement being made, on
that Sunday, of the abstinence having to begin on
the following day. We shall find, further on, that
a like usage was observed in the Greek Church on
the three Sundays preceding Lent. This law,
which obliged the clergy to these two additional
days of abstinence, was in force in the thirteenth
century, as we learn from a Council held at Angers,
which threatens with suspension all priests who
neglect to begin Lent on the Monday of Quinqua-
gesima week.

This usage, however, soon became obsolete ; and
in the fifteenth century, the secular clergy, and even
the monks themselves, began the lenten fast, like
the rest of the faithful, on Ash Wednesday.

There can be no doubt that the original motive
for this anticipation — which, after several modifica-
tions, was limited to the four days immediately
preceding Lent — was to remove from the Greeks
the pretext of taking scandal at the Latins, who did
not fast fully forty days. Ratramnus, in his Con-
troversy with the Greeks, clearly implies it. But
the Latin Church did not think it necessary to
carry her condescension farther, by imitating the
Greek ante-lenten usages, which originated, as we
have already said, in the eastern custom of not
fasting on Saturdays. 1

1 The Gallican liturgy had retained several usages of the
oriental Churches, to which it owed, in part, its origin :
hence, it was not without some difficulty that the custom of
fasting and abstaining on Saturdays was introduced into Gaul.
Until such time as the Churches of that country had adopted
the Eoman custom, in that point of discipline, they were
necessitated to anticipate the fast of Lent. The first Council
of Orleans, held in the early part of the sixth century, enjoins
the faithful to observe, before Easter, Quadragesima (as the
Latins call Lent), and not Quinquagesima, ' in order,' says the

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THE HISTORY OF SEPTUAGESIMA

Thus it was that the Roman Church, by this
anticipation of Lent by four days, gave the exact
number of forty days to the holy season, which she
had instituted in imitation of the forty days spent
by our Saviour in the desert. Whilst faithful to
her ancient practice of looking on the Saturday as
a day appropriate for penitential exercises, she
gladly borrowed from the Greek Church the custom
of preparing for Lent, by giving to the liturgy of
the three preceding weeks a tone of holy mournful-
ness. Even as early as the beginning of the ninth
century, as we learn from Amalarius, the Alleluia
and Gloria in excelsis were suspended in the Septua-
gesima Offices, The monks conformed to the
custom, although the Rule of St. Benedict pre-
scribed otherwise. Finally, in the second half of
the eleventh century, Pope Alexander II. enacted
that the total suspension of the Alleluia should be
everywhere observed, beginning with the Vespers
of the Saturday preceding Septuagesima Sunday.

Council, ' that unity of custom may be maintained.' Towards
the close of the same century, the fourth Council held in the
same city, repeats the same prohibition, and explains the
intentions of making such an enactment, by ordering thas
the Saturdays during Lent should be observed as days of
fasting. Previously to this, that is, in the years 511 and 541,
the first and second Councils of Orange had combated the
same abuse, by also withdrawing from the faithful the obliga-
tion of commencing the fast at Quinquagesima. The intro-
duction of the Roman liturgy into France, which was brought
about by the zeal of Pepin and Charlemagne, finally estab-
lished in that country the custom of keeping the Saturday as
a day of penance ; and as we have just seen, the beginning
Lent on Quinquagesima was not observed excepting by the
clergy. In the thirteenth century, the only Church in the
patriarchate of the west, which began Lent earlier than
the Church of Rome, was that of Poland : its Lent opened on
the Monday of Septuagesima, which was owing to the rites
of the Greek Church being so much used in Poland. The
custom was abolished, even for that country, by Pope Inno-
cent IV. in the year 1248.

SEPTUAGESIMA

This Pope was but renewing a rule already sanc-
tioned, in that same century, by Pope Leo IX., and
inserted in the body of Canon Law. 1

Thus was the present important period of the
liturgical year, after various changes, established in
the cycle of the Church. It has been there upwards
of a thousand years. Its name, Septuagesima
(seventy), expresses, as we have already remarked,
a numerical relation to Quadragesima (the forty
days) ; although, in reality, there are not .seventy
but only sixty-three days from Septuagesima Sunday
to Easter. We will speak of the mystery of the
name in the following chapter. The first Sunday
of Lent being called Quadragesima (forty), each of
the three previous Sundays has a name expressive
of an additional ten ; the nearest to Lent, Quinqua-
gesima (fifty) ; the middle one, Sexagesima (sixty) ;
the third, Septuagesima (seventy).

As the season of Septuagesima depends upon the
time of the Easter celebration, it comes sooner or
later according to the changes of that great feast.
January 18 and February 22 are called the * Septua-
gesima keys,' because the Sunday, which is called
Septuagesima, cannot be earlier in the year than
the first, nor later than the second, of these two
days.

CHAPTEK THE SECOND

THE MYSTERY OF SEPTUAGESIMA

The season upon which we are now entering is
expressive of several profound mysteries. But these
mysteries belong not only to the three weeks which
are preparatory to Lent : they continue throughout
the whole period of time which separates us from
the great feast of Easter.

1 Cap. Hi duo. De consec. Dist. 1.

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THE MYSTERY OF SEPTUAGESIMA

The number seven is the basis of all these mys-
teries. We have already seen how the holy Church
came to introduce the season of Septuagesima into
her calendar. Let us now meditate on the doctrine
hidden under the symbols of her liturgy. And
first, let us listen to St. Augustine, who thus
gives us the clue to the whole of our season's mys-
teries. ' There are two times,' says the holy Doctor:
* one which is now, and is spent in the temptations
and tribulations of this life ; the other which shall
be then, and shall be spent in eternal security and
joy. In figure of these, we celebrate two periods :
the time before Easter, and the time after Easter.
That which is before Easter signifies the sorrow of
this present life ; that which is after Easter, the
blessedness of our future state. . . . Hence it is
that we spend the first in fasting and prayer ; and
in the second we give up our fasting, and give our-
selves to praise.' 1

The Church, the interpreter of the sacred Scrip-
tures, often speaks to us of two places, which corre-
spond with these two times of St. Augustine.
These two places are Babylon and Jerusalem.
Babylon is the image of this world of sin, in the
midst whereof the Christian has to spend his years
of probation ; Jerusalem is the heavenly country,
where he is to repose after all his trials. The
people of Israel, whose whole history is but one
great type of the human race, was banished from
Jerusalem and kept in bondage in Babylon.

Now, this captivity, which kept the Israelites
exiles from Sion, lasted seventy years ; and it is to
express this mystery, as Alcuin, Amalarius, Ivo of
Chartres, and all the great liturgists tell us, that
the Church fixed the number of seventy for the days
of expiation. It is true, there are but sixty-three
days between Septuagesima and Easter ; but the

1 Enarrations ; Ps. cxlviii.

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SEPTU AGE SIMA

Church, according to the style so continually used
in the sacred Scriptures, uses the round number
instead of the literal and precise one.

The duration of the world itself, according to the
ancient Christian tradition, is divided into seven
ages. The human race must pass through seven
ages before the dawning of the day of eternal life.
The first age included the time from the creation of
Adam to Noah ; the second begins with Noah and
the renovation of the earth by the deluge, and ends
with the vocation of Abraham; the third opens
with this first formation of God's chosen people,
and continues as far as Moses, through whom God
gave the Law ; the fourth consists of the period
between Moses and David, in whom the house of
Juda received the kingly power ; the fifth is formed
of the years which passed between David's reign
and the captivity of Babylon, inclusively ; the sixth
dates from the return of the Jews to Jerusalem, and
takes us on as far as the birth of our Saviour.
Then, finally, comes the seventh age ; it starts with
the rising of this merciful Redeemer, the Sun of
justice, and is to continue till the dread coming of
the Judge of the living and the dead. These are
the seven great divisions of time ; after which,
eternity.

In order to console us in the midst of the combats,
which so thickly beset our path, the Church, like a
beacon shining amidst the darkness of this our
earthly abode, shows us another seven, which is to
succeed the one we are now preparing to pass
through. After the Septuagesima of mourning, we
shall have the bright Easter with its seven weeks
of gladness, foreshadowing the happiness and bliss
of heaven. After having fasted with our Jesus, and
suffered with Him, the day will come when we shall
rise together with Him, and our hearts shall follow
Him to the highest heavens; and then after a brief

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THE MYSTERY OF SEPTUAGESIMA

interval, we shall feel the Holy Ghost descending
upon us, with His seven Gifts. The celebration of
all these wondrous joys will take us seven weeks,
as the great liturgists observe in their interpreta-
tion of the rites of the Church. The seven joyous
weeks from Easter to Pentecost will not be too long
for the future glad mysteries, which, after all, will
be but figures of a still gladder future, the future of
eternity.

Having heard these sweet whisperings of hope,
let us now bravely face the realities brought before
us by our dear mother the Church. We are
sojourners upon this earth ; we are exiles and cap-
tives in Babylon, that city which plots our ruin.
If we love our country, if we long to return to it,
we must be proof against the lying allurements of
this strange land, and refuse the cup she proffers
us, and with which she maddens so many of our
fellow captives. She invites us to join in her feasts
an# her songs ; but we must unstring our harps,
and hang them on the willows that grow on her
river's bank, till the signal be given for our return
to Jerusalem. 1 She will ask us to sing to her the
melodies of our dear Sion : but how shall we, who
are so far from home, have heart to * sing the song
of the Lord in a strange land '? 2 No, there must
be no sign that we are content to be in bondage, or
we shall deserve to be slaves for ever.

These are the sentiments wherewith the Church
would inspire us during the penitential season
which we are now beginning. She wishes us to
reflect on the dangers that beset us ; dangers which
arise from ourselves and from creatures. During
the rest of the year she loves to hear us chant the
song of heaven, the sweet Alleluia; but now, she
bids us close our lips to this word of joy, because
we are in Babylon. We are pilgrims absent from
1 Ps. cxxv. 2 Ps. cxxxvi.

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SEPTUAGESIMA

our Lord ' i 1 let us keep our glad hymn for the day
of His return. We are sinners, and have but too
often held fellowship with the world of God's
enemies ; let us become purified by repentance, for
it is written that ' praise is unseemly in the mouth
of a sinner.' 2

The leading feature, then, of Septuagesima, is the
total suspension of the Alleluia, which is not to be
again heard upon the earth until the arrival of that
happy day, when, having suffered death with our
Jesus, and having been buried together with Him,
we shall rise again with Him to a new life. 3

The sweet hymn of the angels, Gloria in excelsis
Deo, which we have sung every Sunday since the
birth of our Saviour in Bethlehem, is also taken
from us; it is only on the feasts of the saints which
may be kept during the week that we shall be
allowed to repeat it. The night Office of the Sunday
is to lose also, from now till Easter, its magnificent
Ambrosian hymn, the Te Deum ; and at the end of
the holy Sacrifice, the deacon will no longer dis-
miss the faithful with his solemn Ite, Missa est, but
will simply invite them to continue their prayers in
silence, and bless the Lord, the God of mercy, who
bears with us, notwithstanding all our sins.

After the Gradual of the Mass, instead of the
thrice repeated Alleluia, which prepared our hearts
to listen to the voice of God in the holy Gospel, we
shall hear but a mournful and protracted chant,
called, on that account, the Tract.

That the eye, too, may teach us that the season
we are entering on is one of mourning, the Church
will vest her ministers (both on Sundays and on
the days during the week which are not feasts of
saints) in the sombre purple. Until Ash Wednes-
day, however, she permits the deacon to tvear his
dalmatic, and the subdeacon his tunic ; but from

1 2 Cor. v. 6. 2 Ecclus. xv. 9. 3 Col. ii. 12.

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PRACTICE DURING SBPTU AGE SIM A 11

that day forward, they must lay aside these vest-
ments of joy, for Lent will then have begun, and our
holy mother will inspire us with the deep spirit of
penance, by suppressing everything of that glad
pomp, which she loves, at other seasons, to bring
into the sanctuary of her God.

CHAPTEE THE THIED

PRACTICE DURING SEPTU AGE SIM A

The joys of Christmastide seem to have fled far from
us. The forty days of gladness brought us by the
birth of our Emmanuel are gone. The atmosphere
of holy Church has grown overcast, and we are
warned that the gloom is- still to thicken. Have we,
then, for ever lost Him whom we so anxiously and
longingly sighed after during the four slow weeks
of our Advent? Has our divine Sun of justice,
that rose so brightly in Bethlehem, now stopped
His course, and left our guilty earth ?

Not so. The Son of God, the Child of Mary, has
not left us. The Word was made Flesh in order
that He might dwell among us. A glory far
greater than that of His birth, when angels sang
their hymns, awaits Him, and we are to share it
,with Him. Only, He must win this new and
greater glory by strange, countless sufferings ; He
must purchase it by a most cruel and ignominious
death : and we, if we would have our share in the
triumph of His Resurrection, must follow Him in
the way of the cross, all wet with the tears and the
.Blood He shed for us.

The grave, maternal voice of the Church will
soon be heard, inviting us to the lenten penance ;
but she wishes us to prepare for this 4 laborious
baptism/ by employing these three weeks in con-

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SBPTU AGE SIM A

sidering the deep wounds caused in our souls by
sin. True, the beauty and loveliness of the little
Child born to us in Bethlehem, are great beyond
measure; but our souls are so needy that they
require other lessons than those He gave us of
humility and simplicity. Our Jesus is the Victim
of the divine justice, and He has now attained the
fullness of His age ; the altar, on which He has to
be slain, is ready : and since it is for us that He is
to be sacrificed, we should at once set ourselves to
consider what are the debts we have contracted
towards that infinite justice, which is about to
punish the innocent One instead of us the guilty.

The mystery of a God becoming Incarnate for
the love of His creature, has opened to us the path
of the illuminative ivay ; but we have not yet seen
the brightest of its light. Let not our hearts be
troubled ; the divine wonders we witnessed at
Bethlehem are to be surpassed by those that are
to grace the day of our Jesus' "triumph : but,
that our eye may contemplate these future mys-
teries, it must be purified by courageously looking
into the deep abyss of our own personal miseries.
God will grant us His divine light for the discovery;
and if we come to know ourselves, to understand
the grievousness of original sin, to see the malice
of our own sins, and to comprehend, at least in
some degree, the infinite mercy of God towards us,
we shall be prepared for the holy expiations of
Lent, and for the ineffable joys of Easter.

The season, then, of Septuagesima is one of most
serious thought. Perhaps we could not better show
the sentiments, wherewith the Church would have
her children to be filled at this period of her year,
than by quoting a few words from the eloquent ex-
hortation, given to his people, at the beginning of
Septuagesima, by the celebrated Ivo of Chartres.
He spoke thus to the faithful of the eleventh cen-

PRACTICE DURING SEPTU AGE SIMA 18

tury i 1 ' "We know," says the apostle, "that every
creature groaneth, and travaileth in pain even till
now: and not only it, but ourselves, also, who
have the first-fruits of the Spirit, even we ourselves
groan within ourselves, waiting for the adoption of
the sons of God, the redemption of our body. ,,2
The creature here spoken of is the soul, that has
been regenerated from the corruption of sin unto
the likeness of God : she groaneth within herself,
at seeing herself made subject to vanity ; she, like
one that travaileth, is filled with pain, and is
devoured by an anxious longing to be in that
country, which is still so far off. It was this
travail and pain that the psalmist was suffering,
when he exclaimed : " Woe is me, that my sojourn-
ing is prolonged!" 3 Nay, that apostle, who was
one of the first members of the Church, and had
received the holy Spirit, longed to have, in all its
reality, that adoption of the sons of God, which he
already had in hope ; and he, too, thus exclaimed
in his pain : " I desire to be dissolved and to be with
Christ. ,,4 . . . During these days, therefore, we
must do what we do at all seasons of the year, only
we must do it more earnestly and fervently : we
must sigh and weep after our country, from which
we were exiled in consequence of having indulged
in sinful pleasures ; we must redouble our efforts
in order to regain it by compunction and weeping
of heart. . . . Let us now shed tears in the way,
that we may afterwards be glad in our country.
Let us now so run the race of this present life, that
we may make sure of " the prize of the supernal
vocation." 6 Let us not be like imprudent way-
farers, forgetting our country, and preferring our
banishment to our home. Let us not become like
those senseless invalids, who feel not their ailments,

1 Twelfth Sermon for Septuagesima. 2 Eom. viii. 22, 23.
3 Ps. cxix. 4 Phil. L 23. 6 Ibid,, iii. 14.

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SEPTUAOESIMA

and seek no remedy. We despair of a sick man
who will not be persuaded that he is in danger.
No: let us run to our Lord, the physician of eternal
salvation. Let us show Him our wounds, and cry;
out to Him with all our earnestness : " Have mercy
on me, 0 Lord, for I am weak : heal me, for my
bones are troubled." 1 Then will He forgive us our
iniquities, heal us of our infirmities, and satisfy our
desire with good things.' 2

From all this it is evident that the Christian,
who would spend Septuagesima according to the
spirit of the Church, must make war upon that
false security, that self-satisfaction, which are so
common to effeminate and tepid souls, and produce
spiritual barrenness. It is well for then*, if these
delusions do not insensibly le$d them to the
absolute loss of the true Christian spirit. He that
thinks himself dispensed from that continual watch-
fulness, which is so strongly inculcated by our
divine Master, 8 is already in the enemy's power.,
He that feels no need of combat and of struggle in
order to persevere and make progress in virtue
(unless he have been honoured with a privilege,
which is both rare and dangerous), should fear that
he is not even on the road to that kingdom of God,
which is only to be won by violence. 4 He that
forgets the sins which God's mercy has forgiven
him, should fear lest he be the victim of a dangerous
delusion. 6 Let us, during these days which we are
going to devote to the honest unflinching contem-
plation of our miseries, give glory to our God, and
derive from the knowledge of ourselves fresh
motives of confidence in Him, who, in spite of all
our wretchedness and sin, humbled Himself so low
as to become one of us, in order that He might
exalt us even to union with Himself.

1 Ps. vi. 3. 2 Ps. cii. 3, 5. 3 St. Mark xiii. 37.
4 St. Matt. xi. 12. 6 Ecclus. v. 5.

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MORNING AND NIGHT PRAYERS 15

CHAPTEE THE FOUETH

MORNING AND NIGHT PRAYERS FOR SEPTUAGESIMA

During the season of Septuagesima, the Christian,
on awaking in the morning, should unite himself
with the Church, who, at the first dawn of day,
begins her Psalms of Lauds with these words of the
royal prophet :

Miserere mei Deus, se- Have mercy on me, O God,
cundum magnam miseri- according to thy great mercy,
cordiam tuam.

He should, after this, profoundly adore that great
God, before whom the sinner should tremble, but
whom he fears not to offend, as though deserving
neither reverence nor love. It is with this deep
sentiment of holy fear, that he must perform the
first acts of religion, both interior and exterior,
wherewith he begins each day of this present season..
The time for morning prayer being come, he may
use the following method, which is formed upon the
very prayers of the Church :

MORNING PRAYERS

First, praise and adoration of the most holy
Trinity :

V. Benedicamus Patrem
et Filium, cum Sancto Spi-
ritu:

R. Laudemus et super-
exaltemus eum in ssecula.

V. Gloria Patri et Filio,
et Spiritui Sancto ;

R. Sicut erat in principio,
et nunc et semper, et in ssb-
cula sseculornm. Amen.

V. Let us bless the Father
and the Son, and the Holy
Ghost.

R. Let us praise him and
extol him above all, for ever.

V. Glory be io the Father,
and to the Son, and to the Holy
Ghost.

R. As it was in the begin-
ning, is now and ever shall be,
world without end. Amen.

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SEPTUAGESIMA

Then, praise to our Lord and Saviour, Jesus
Christ :

V. Adoramus te, Christe, V. We adore thee, 0 Christ,

et benedicimus tibi. and we bless thee.

B. Quia per sanctam cm- B. Because by thy holy cross

cem tuam redemisti mun- thou hast redeemed the world,
dum.

Thirdly, invocation of the Holy Ghost :

Veni, Sancte Spiritus, re-
ple tuorum corda fidelium,
et tui amoris in eis ignem
accende.

Come, O Holy Spirit, fill the
hearts of thy faithful, and en-
kindle within them the fire of
thy love.

After these fundamental acts of religion, recite
the Lord's Prayer, begging your heavenly Father to
be mindful of His infinite mercy and goodness ; to
forgive you your trespasses; to come to your as-
sistance in the temptations and dangers which so
thickly beset the path of this life ; and finally, to
deliver you from evil, by removing from you every
remnant of sin, which is the great evil, the evil
that offends God, and entails the sovereign evil of
man himself.

THE LORD'S PRAYER

Pater noster, qui es in Our Father, who art in

ccelis, sanctificetur nomen heaven, hallowed be thy name :

tuum : adveniat regnum tu- thy kingdom come : thy will

um : fiat voluntas tua sicut be done on earth as it is in

in ccelo, et in terra. Panem heaven. Give us this day our

nostrum quotidianum da no- daily bread ; and forgive us our

bis hodie : et dimitte nobis trespasses, as we forgive them

debita nostra, sicut et nos that trespass against us : and

dimittimus debitoribus no- lead us not into temptation:

stris : et ne nos inducas in but deliver us from evil. Amen,
tentationem : sed libera nos
a malo. Amen.

Then address our blessed Lady, using the words
of the angelical salutation. Pray to her with
confidence and love, for she is the refuge of
sinners.

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MORNING AND NIGHT PRAYERS

THE ANGELICAL SALUTATION

Ave Maria, gratia plena,
Dominus tecum; benedicta
tu in mulieribus, et bene-
dictus fructus ventris tui,
Jesus.

Sancta Maria, Mater Dei,

Hail Mary, full of grace;
the Lord is with thee ; blessed
art thou among women, and
blessed is the fruit of thy womb,
Jesus.

Holy Mary, Mother of God,
ora pro nobis peccatoribus, pray for us sinners, now and
nunc et in hora mortis no- at the hour of our death,
strse. Amen. Amen.

After this you should recite the Creed, that is,
the Symbol of faith. It contains the dogmas we
are to believe ; and during this season you should
dwell with loving attention on that article, which
is so full of hope, the forgiveness of sins. Let us do
our utmost to merit, by our sincere conversion and
amendment of our lives, that our Saviour, after
the coming penitential forty days are over, may
say to each of us those words which are so
sweet to a penitent sinner : i Go, thy sins are
forgiven !'

THE APOSTLES' CREED

Credo in Deum Patrem
omnipotentem, creatorem
cceli et terrse. Et in Jesum
Christum Filium ejus uni-
cum, Dominum nostrum :
qui conceptus est de Spiritu
Sancto, natus ex Maria Vir-
gine, passus sub Pontio Pi-
lato, crucifixus, mortuus, et
sepultus : descendit ad in-
feros, tertia die resurrexit a
mortuis : ascendit ad ccelos,
sedet ad dexteram Dei Patris
omnipotentis : inde venturus
est judicare vivos et mor-
tuos.

Credo in Spiritum San-
ctum, sanctam Ecclesiam
Catholicam, sanctorum com-

I believe in God the Father
almighty, Creator of heaven
and earth. And in Jesus Christ,
his only Son our Lord, who was
conceived by the Holy Ghost,
born of the Virgin Mary ; suf-
fered under Pontius Pilate, was
crucified, dead, and buried ; he
descended into hell, the third
day he rose again from the
dead ; he ascended into heaven,
sitteth at the right hand of God
the Father almighty; from
thence he shall come to judge
the living and the dead.

I believe in the Holy Ghost ;
the holy Catholic Church ; the
communion of saints, the for-
2

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SEPTU AGE SIM A

munionem, remissionem giveness of sins, the resurrec-
peccatorum, carnis resur- tion of the body, and life ever-
rectionem, vitam seternam. lasting. Amen.
Amen.

After having thus made the profession of your
faith, endeavour to excite yourself to sorrow for
the sins you have committed. For this purpose,
recite one of the Penitential Psalms ; the first on
Sunday, the second on Monday, and so on with
the rest. These admirable psalms, whereby David
expressed his grief after he had fallen into sin,
are most appropriate for the season of Septua-
gesima. The reader will find them at the end of
this volume.

Then make a humble confession of your sins,
reciting the general formula made use of by the
Church.

THE CONFESSION OF SINS

Confiteor Deo omnipo-
tenti, beat© Marise semper
Virgini, beato Michaeli arch-
angelo, beato Joanni Bap-
tist©, Sanctis apostolis Petro
et Paulo, et omnibus Sanctis,
quia peccavi nimis cogi-
tatione, verbo, et opere :
mea culpa, mea culpa, mea
maxima culpa. Ideo precor
beatam Mariam semper Vir-
ginem, beatum Michaelem
archangelum, beatum Joan-
nem Baptistam, sanctos
apostolos Petrum et Paulum,
et omnes sanctos, orare pro
me ad Dominum Deum no-
strum. ,

Misereatur nostri omni-
potens Deus, et dimissis pec-
catis nostris, perducat nos
ad vitam aeternam. Amen.

Indulgentiam, absolutio-
nem, et remissionem pecca-

I confess to almighty God, to
blessed Mary ever Virgin, to
blessed Michael the archangel,
to blessed John the Baptist, to
the holy apostles Peter and
Paul, and to all the saints, that
I have sinned exceedingly in
thought, word, and deed;
through my fault, through my
fault, through my most griev-
ous fault. Therefore I beseech
the blessed Mary ever Virgin,
blessed Michael the archangel,
blessed John the Baptist, the
holy apostles Peter and Paul,
and all the saints, to pray to
the Lord our God for me.

May almighty God have
mercy on us, and, our sins being
forgiven, bring us to life ever-
lasting. Amen.

May the almighty and mer-
ciful Lord grant us pardon,

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MORNING AND NIGHT PRAYERS

torum nostrorum tribuat absolution, and remission of our
nobis omnipotens et miseri- sins. Amen,
cors Dominus. Amen.

This is the proper time for making your medita-
tion, as no doubt you practise this holy exercise.
During Septuagesima, the subject of our meditation
ought mainly to be the evils brought on man by
original sin ; the necessity of an untiring resistance
against our corrupt nature, whose tendencies and
inclinations would lead us to destruction ; the
grievousness of actual sin, how it robs us of count-
less blessings, and exposes us to punishments both
here and hereafter ; the ineffable goodness of God,
who comes Himself to offer reconciliation to the
sinner, and who, after the salutary mournfulness
and the works of penance of the weeks of Septua-
gesima and Lent, will give all the joy, peace, and
blessing of a new life in our risen Jesus.

The next part of your morning prayer must be
to ask of God, by the following prayers, grace to
avoid every kind of sin during the day you are just
beginning. Say, then, with the Church, whose
prayers must always be preferred to all others :

V. Domine, exaudi ora- V. O Lord, hear my prayer,
tionem meam.

B. Et clamor meus ad te B. And let my cry come

veniat. unto thee.

OftEMUS.

Domine, Deus omnipotens,
qui ad principium hujus diei
nos pervenire fecisti, tua nos
hodie salva virtute, ut in hac
die ad nullum declinemus
peccatum, sed semper ad
tuam justitiam faciendam
nostra procedant eloquia,
dirigantur cogitationes et
opera. Per Pominum no-

LET US PRAY.

Almighty Lord and God,
who hast brought us to the
beginning of this day, let thy
powerful grace so conduct us
through it, that we may not fall
into any sin, but that all our
thoughts, words, and actions
may be regulated according to
the rules of thy heavenly jus-
tice, and tend to the observance
2—2

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SEPTUAGESIMA

strum Jesum Christum Fi- of thy holy law. Through
Hum tuum, qui tecum vivit Jesus Christ our Lord. Amen,
et regnat in unitate Spiritus
Sancti Deus, per omnia sse-
cula sseculorum. Amen.

Then beg the divine assistance for the actions
of the day, that you may do them well ; and say
thrice :

V. Deus, in adjutorium
meum intende.

B. Domine, ad adjuvan-
dum me festina.

V. Deus, in adjutorium
meum intende.

B. Domine, ad adjuvan-
dum me festina.

V. Deus, in adjutorium
meum intende.

B. Domine, ad adjuvan-
dum me festina.

OREMUS.

Dirigere et sanctificare,
regere et gubernare dignare,
Domine Deus, Rex coeli et
terree, hodie corda et corpora
nostra, sensus, sermones, et
actus nostros in lege tua,
et in operibus mandatorum
tuorum, ut hie et in seternum
te auxiliante, salvi et liberi
esse mereamur, Salvator
mundi. Qui vivis et regnas
in ssecula sseculorum. Amen.

V. Incline unto my aid,
O God.

B. O Lord, make haste to
help me.

V. Incline unto my aid,
O God.

B. O Lord, make haste to
help me.

V. Incline unto my aid,
0 God.

B. 0 Lord, make haste to
help me.

LET US PRAY.

Lord God, and King of
heaven and earth, vouchsafe
this day to rule and sanctify, to
direct and govern our souls and
bodies, our senses, words, and
actions, in conformity to thy
law, and strict obedience to thy
commands : that by the help of
thy grace, O Saviour of the
world ! we may be fenced and
freed from all evils. Who livest
and reignest for ever and ever.
Amen.

During the day, you will do well to use the in-
structions and prayers, which you will find in this
volume, for each day of the season, both for the
Proper of the time, and the Proper of the saints.
Io the evening, you may use the following prayers.

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MORNING AND NIGHT PRAYERS

NIGHT PBAYERS

After having made the sign of the cross, let us
adore that sovereign Lord, who has so mercifully
preserved us during this day, and blessed us, every
hour, with His grace and protection. For this end,
let us recite the following hymn, which the Church
sings in her Vespers of Saturday.

HYMN

J am sol recedit igneus :
Tu lux perennis, Unitas,
Nostris, beata Trinitas,
Infunde lumen cordibus.

Te mane laudum carmine,
Te deprecamur vespere :
Digneris, ut te supplices
Laudemus inter ccelites.

The radiant sun hath set :
do thou, O light unfading,
O Unity and Trinity divine,
pour thy rays into our hearts.

Our morning hymns give thee
praise; our evensong implores
thy mercy : Oh 1 grant us to be
one day companions with the
blessed in heaven, to give thee
ceaseless praise.

To thee, 0 Father, Son, and
Holy Ghost I may glory be, as
it hath ever been, for ever and
for endless ages.
Amen.

V. May our evening prayer
ascend to thee, O Lord.

B. And may thy mercy de-
scend upon us.

After this hymn, say the Our Father, Hail Mary,
and Apostles' Creed, as in the morning.

Then make the examination of conscience, going
over in your mind all the faults you have com-
mitted during the day. Think how great is the
obstacle put by sin to the merciful designs your
God would work in you ; and make a firm resolu-
tion to avoid it for the time to come, to do penance
for it, and to shun the occasions which might again
lead you into it.

The examination of conscience concluded, recite
the Conjiteor (or 'I confess') with heartfelt con-

Patri simulque Filio,
Tibique, Sancte Spiritus,
Sicut fuit, sit jugiter
Sseculum per omne gloria.

Amen.

V. Vespertina oratio as-
cendat ad te, Domine.

B. Et descendat super
nos misericordia tua.

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SEPTUAGESIMA

trition, and then give expression to your sorrow by
the following act which we have taken from the
venerable Cardinal Bellarmine's catechism :

ACT OF CONTRITION

O my God, I am exceedingly grieved for having offended
thee, and with my whole heart I repent of the sins I have
committed : I hate and abhor them above every other evil, not
only because, by so sinning, I have lost heaven and deserved
hell, but still more because I have offended thee, O infinite
Goodness, who art worthy to be loved above all things. I
most firmly resolve, by the assistance of thy grace, never
more to offend thee for the time to come, and to avoid those
occasions which might lead me into sin.

You may then add the acts of faith, hope, and
charity, to the recitation of which Pope Bene-
dict XIV. has granted an indulgence of seven years
and seven quarantines for each time.

ACT OF FAITH

O my God, I firmly believe whatsoever the holy Catholic
apostolic Eoman Church requires me to believe : I believe it,
because thou hast revealed it to her, thou who art the very
truth.

ACT OF HOPE

O my God, knowing thy almighty power, and thy infinite
goodness and mercy, I hope in thee that, by the merits of the
Passion and death of our Saviour Jesus Christ, thou wilt
grant me eternal life, which thou hast promised to all such as
shall do the works of a good Christian ; and these I resolve to
do by the help of thy grace.

ACT OF CHARITY

O my God, I love thee with my whole heart and above all
things, because thou art the sovereign Good : I would rather
lose all things than offend thee. For thy love also, I love and
desire to love my neighbour as myself.

Then say to our blessed Lady the following
anthem, which the Church uses from the feast of
the Purification to Easter :

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MORNING AND NIGHT PRAYERS

ANTHEM OF THE BLESSED VIRGIN

Ave Eegina coelorum,
Ave Domina angelorum :
Salve radix, salve porta,
Ex qua mundo lux est orta ;
Gaude, Virgo gloriosa,
Super omnes speciosa :
Vale, O valde decora,
Et pro nobis Christum exora.

V. Dignare me laudare te,
Virgo sacrata.

B. Da mihi virtutem con-
tra hostes tuos.

Hail Queen of heaven I Hail
Lady of the angels ! Hail
blessed root and gate, from
which came light upon the
world ! Rejoice, O glorious Vir-
gin, that surpassest all in
beauty I Hail, most lovely
Queen ! and pray to Christ for us.

V. Vouchsafe, O holy Vir-
gin, that I may praise thee.

B. Give me power against
thine enemies.

OBEMUS.

Concede, misericors Deus,
fragilitati nostra presidium :
ut, qui sanctse Dei Geni-
tricis memoriam agimus, in-
tercessionis ejus auxilio a
nostris iniquitatibusresurga-
mus. Per eumdem Christum
Dominum nostrum. Amen.

LET US PRAY.

Grant, O merciful God, thy
protection to us in our weak-
ness; that we who celebrate the
memory of the holy Mother of
God, may, through the aid of
her intercession, rise again from
our sins. Through the same
Christ our Lord. Amen.

You would do well to add the litany of our Lady.
An indulgence of three hundred days, for each time
it is recited, has been granted by the Church.

THE LITANY OF THE BLESSED VIRGIN

Kyrie, eleison.

Christe, eleison.

Kyrie, eleison.

Christe, audi nos.

Christe, exaudi nos.

Pater de ccelis, Deus, mise-
rere nobis,

Fili, Bedemptor mundi,
Deus, miserere nobis.

Spiritus Sancte, Deus, mise-
rere nobis.

Sancta Trinitas, unus Deus,
miserere nobis.

Sancta Maria, ora pro nobis.

Sancta Dei Genitrix,

Lord, have mercy on us.
Christ, have mercy on us.
Lord, have mercy on us.
Christ, hear us.
Christ, graciously hear us.
God the Father of heaven, have

mercy on us.
God the Son, Redeemer of the

world, have mercy on us.
God the Holy Ghost, have

mercy on us.
Holy Trinity, one God, have

mercy on us.
Holy Mary, pray for us.
Holy Mother of God,

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SEPTUAGESIMA

Sancta Virgo virginum,

Mater Christi,

Mater divinae gratiae,

Mater purissima,

Mater castissima,

Mater inviolata,

Mater intemerata,

Mater amabilis,

Mater admirabilis,

Mater boni consilii,

Mater Creatoris,

Mater Salvatoris,

Virgo prudentissima,

Virgo veneranda,

Virgo praedicanda,

Virgo potens,

Virgo clemens,

Virgo fidelis,

Speculum justitiae,

Sedes sapientiae,

Causa nostras laetitiae,

Vas spirituale,

Vas honorabile,

Vas insigne devotionis,

Eosa mystica,

Turris Davidica,

Turris eburnea,

Domus aurea,

Foederis area,

Janua coeli,

Stella matutina,

Salus infirmorum,

Befugium peccatorum,

Consolatrix afflictorum,

Auxilium Christianorum,

Eegina Angelorum,

Kegina Patriarcharum,

Eegina Prophet arum,

Eegina Apostolorum,

Eegina Martyrum,

Eegina Confessorum,

Eegina Virginum,

Eegina Sanctorum omnium,

Eegina sine labe originali

concepta,
Eegina sacratissiini rosarii.
Agnus Dei, qui tollis pec-

Holy Virgin of virgins,
Mother of Christ,
Mother of divine grace,
Mother most pure,
Mother most chaste,
Mother inviolate,
Mother undefiled,
Mother most amiable,
Mother most admirable,
Mother of good counsel,
Mother of our Creator,
Mother of our Eedeemer,
Virgin most prudent,
Virgin most venerable,
Virgin most renowned,
Virgin most powerful,
Virgin most merciful,
Virgin most faithful,
Mirror of justice,
Seat of wisdom,
Cause of our joy,
Spiritual vessel,
Vessel of honour,
Singular vessel of devotion,
Mystical rose,
Tower of David,
Tower of ivory,
House of gold,
Ark of the covenant,
Gate of heaven,
Morning star,
Health of the weak,
Eefuge of sinners,
Comforter of the afflicted,
Help of Christians,
Queen of Angels,
Queen of Patriarchs,
Queen of Prophets,
Queen of Apostles,
Queen of Martyrs,
Queen of Confessors,
Queen of Virgins,
Queen of all Saints,
Queen conceived without ori-
ginal sin,
Queen of the most holy rosary.
Lamb of God, who takest away

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MORNING AND NIGHT PRAYERS

cata mundi, parce nobis,
Domine.

Agnus Dei, qui tollis pec-
cata mundi, exaudi nos,
Domine.

Agnus Dei, qui tollis pec-
cata mundi, miserere no-
bis.

Christe, audi nos.
Christe, exaudi nos.

V. Ora pro nobis, sancta
Dei Genitrix.

B. Utdigniefficiamurpro-
missionibus Christi.

the sins of the world, spare
us, O Lord.

Lamb of God, who takest away
the sins of the world, gra-
ciously hear us, O Lord.

Lamb of God, who takest away
the sins of the world, have
mercy on us.

Christ, hear us.

Christ, graciously hear us.
V. Pray for us, O holy Mother

of God.

B. That we may be made
worthy of the promises of Christ.

LET US PRAY.

Grant, 0 Lord, we beseech
thee, that we thy servants may
enjoy constant health of body
and mind ; and by the glorious
intercession of blessed Mary,
ever a Virgin, be delivered from
all present affliction, and come
to that joy which is eternal.
Through Christ our Lord.
Amen.

Concede nos famulos tuos
qusesumus, Domine Deus,
perpetua mentis et corporis
sanitate gaudere : et gloriosa
beatae Mariae semper Vir-
ginia intercessione, a prae-
senti liberari tristitia, et
seterna perfrui laetitia. Per
Christum Dominum no-
strum. Amen.

Here invoke the holy angels, whose protection
is, indeed, always so much needed by us, but never
so much as during the hours of night. Say with the
Church :

Sancti angeli, custodes no-
stri, defendite nos in praelio,
ut non pereamus in tremendo
judicio.

V. Angelissuis Deus man-
davit de te.

B. Ut custodiant te in
omnibus viis tuis.

Holy angels, our loving guar-
dians, defend us in the hour of
battle, that we may not be lost
at the dreadful judgment.

V. God hath given his angels
charge of thee.

B. That they may guard thee
in all thy ways.

oremds.

Deus, qui ineffabili provi-
dentia sanctos angelos tuos
ad nostram custodiam mit-

LET US PRAY.

O God, who in thy wonderful
providence, hast been pleased
to appoint thy holy angels for

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SEPTUAGESIMA

tere dignaris: largire sup-
plicibus tuis, et eorum sem-
per protectione defendi, et
seterna societate gaudere.
Per Christum Dominum no-
strum. Amen.

our guardians : mercifully hear
our prayers, and grant we may
rest secure under their protec-
tion, and enjoy their fellowship
in heaven for ever. Through
Christ our Lord. Amen.

Then beg the assistance of the saints by the fol-
lowing antiphon and prayer of the Church :

Ant. Sancti Dei omnes,
intercedere dignemini pro
nostra omniumque salute.

V. Laetamini in Domino
et exsultate, justi.

R. Et gloriamini omnes
recti corde.

Ant. All ye saints of God,
vouchsafe to intercede for us
and for all men, that we may
be saved.

V. Eejoice in the Lord, ye
just, and be glad.

R. And glory, all ye right of
heart.

OEEMUS.

Protege, Domine, popu-
lum tuum, et apostolorum
tuorum Petri et Pauli, et
aliorum apostolorum patro-
cinio confidentem, perpetua
defensione conserva.

Omnes sancti tui, qusesu-
mus, Domine, nos ubique
ad ju vent: ut dum eorum
merita recolimus, patroci-
nia sentiamus: et pacem
tuam nostris concede tem-
poribus, et ab Ecclesia tua
cunctam repelle nequitiam :
iter, actus, et voluntates no-
stras, et omnium f amulorum
tuorum, in salutis tuae pro-
speritate dispone : benefa-
ctoribus nostris sempiterna
bona retribue: et omnibus
fidelibus defunctis requiem
seternam concede. Per Chri-
stum Dominum nostrum.
Amen.

LET US PBAY.

Protect, 0 Lord, thy people ;
and because we have confidence
in the intercession of blessed
Peter and Paul and thy other
apostles, ever defend and pre-
serve us.

May all thy saints ever help
us, we beseech thee, O Lord!
and grant that, whilst we
honour their merits, we may
experience their intercession.
Grant thy holy peace unto these
our days, and drive all iniquity
from thy Church. Direct and
prosper unto salvation every
step, and action, and desire, of
us and of all thy servants.
Repay our benefactors with
everlasting blessings ; and grant
eternal rest to all the faithful
departed. Through Christ our
Lord. Amen.

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MORNING AND NIGHT PRAYERS

And here you may add a special mention of the
saints to whom you bear a particular devotion,
either as your patrons or otherwise; as also of
those whose feast is kept in the Church that day,
or who have been at least commemorated in the
Divine Office.

This done, remember the necessities of the
Church suffering, and beg of God that He will give
to the souls in purgatory a place of refreshment,
light, and peace. For this intention recite the
usual prayers.

PSALM 129

De profundis clamavi ad
te, Domine : Domine, exaudi
vocem meam.

Fiant aures tuae inten-
dentes: in vocem depreca-
tionis mese.

Si iniquitates observave-
ris, Domine: Domine, quis
Bustinebit ?

Quia apud te propitiatio
est : et propter legem tuam
suBtinui te, Domine.

Sustinuit anima mea in
verbo ejus: speravit anima
mea in Domino.

A custodia matutina us-
que ad noctem : speret Israel
in Domino.

Quia apud Dominum mi-
sericordia : et copiosa apud
eum redemptio.

Et ipse redimet Israel : ex
omnibus iniquitatibus ejus.

Requiem seternam dona
eis, Domine.

Et lux perpetua luceat
eis.

V. A porta inferi.
B. Erue, Domine, animas
eorum.

From the depths I have cried
to thee, O Lord ; Lord, hear my
voice.

Let thine ears be attentive
to the voice of my supplica-
tion.

If thou wilt observe iniqui-
ties, O Lord, Lord, who shall
endure it ?

For with thee there is merci-
ful forgiveness ; and by reason
of thy law I have waited for
thee, O Lord.

My soul hath relied on his
word; my soul hath hoped in
the Lord.

From the morning watch
even until night, let Israel hope
in the Lord.

Because with the Lord there
is mercy, and with him plenti-
ful redemption.

And he shall redeem Israel
from all his iniquities.

Eternal rest give to them,
0 Lord.

And let perpetual light shine
upon them.

V. From the gate of hell.

B. Deliver their souls, O
Lord.

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V. Eequiescant in pace.
B. Amen.

V. Doroine, exaudi ora-
tionem meam.

B. Et clamor meus ad te
veniat.

V. May they rest in peace.
B. Amen.

V. O Lord, hear my prayer.

B. And
unto thee.

let my cry come

OREMUS.

Fidelium Deus omnium
Conditor et Kedemptor, ani-
mabus famulorum famula-
rumque tuarum remission em
cunctorum tribue pecca-
torum ; ut indulgentiam,
quam semper optaverunt,
piis supplicationibus conse-
quantur. Qui vivis et regnas
in saeculasseculorum. Amen.

LET US PRAY.

O God, the Creator and Re-
deemer of all the faithful, give
to the souls of thy servants
departed the remission of all
their sins : that through the help
of pious supplications, they may
obtain the pardon they have
always desired. Who livest and
reignest for ever and ever.
Amen.

Here make a special memento of such of the
faithful departed as have a particular claim upon
your charity ; after which, ask of God to give you
His assistance, whereby you may pass the night
free from danger. Say, then, still keeping to the
words of the Church :

Ant. Salva nos, Domine,
vigilantes, custodi nos dor-
mientes: ut vigilemus cum
Christo, et requiescamus in
pace.

V. Dignare, Domine, nocte
ista.

B. Sine peccato nos custo-
dire.

V. Miserere nostri, Do-
mine.

B. Miserere nostri.

V. Fiat misericordia tua,
Domine, super nos.

B. Quemadmodum spe-
ravimus in te.

V. Domine, exaudi ora-
tionem meam.

B. Et clamor meus ad te
veniat.

Ant. Save us, 0 Lord, while
awake, and watch us as we
sleep ; that we may watch with
Christ, and rest in peace.

V. Vouchsafe, O Lord, this
night.

B. To keep us without sin.

V. Have mercy on us, O
Lord.

B. Have mercy on us.
V. Let thy mercy, O Lord,
be upon us.
B. As we have hoped in thee.

V. O Lord, hear my prayer.

B. And let my cry come
unto thee.

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MORNING AND NIGHT PRAYERS

OREMUS.

Visita, qusesumus, Do-
mine, habitationem istam, et
omnes insidias inimici ab ea
longe repelle : angeli tui
sancti habitent in ea, qui nos
in pace custodiant, et bene-
dictio tua sit super nos sem-
per. Per Dominum nostrum
Jesum Christum, Filium
tuum, qui tecum vivit et
regnat in unitate Spiritus
Sancti Deus, per omnia sae-
cula saeculorum. Amen.

And that you may end the day in the same
sentiments wherewith you began it, say once more
to your God these words of the royal prophet :

Miserere mei, Deus, se- Have mercy on me, O God,
cundum magnam misericor- according to thy great mercy,
diam tuam.

LET US PRAY.

Visit, we beseech thee, 0
Lord, this house and family,
and drive from it all snares of
the enemy : let thy holy angels
dwell herein, who may keep us
in peace, and may thy blessing
be always upon us. Through
J esus Christ our Lord, thy Son,
who liveth and reigneth with
thee, in the unity of the Holy
Ghost, God, world without end.
Amen.

CHAPTEE THE FIFTH

ON HEARING MASS DURING THE SEASON OF
SEPTU AGE SIM A

The Christian who enters into the spirit of the
Church during the season of Septuagesima, will
find an increase in his soul of that holy fear of
God, which the psalmist tells us is the beginning
of wisdom. 1 The consideration of what original
sin has brought upon him, the recollection of his
own sins, and the dread of God's judgments, all
combine to arouse him from the indifference which
so easily fastens on the soul. He has need, there-
fore, of some refuge, some powerful and saving
help, which may re-enkindle within his heart that
Christian hope, without which he cannot be in the

1 Ps. ex. 10.

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grace of God. Nay more : he has need of a victim
of propitiation, which may appease the divine
anger ; he has need of a sacrifice, whereby to stay
the arm of God, which he knows is raised to punish
his sins.

This Victim is ready ; this infinitely efficacious
Sacrifice is prepared for us. ' The Lamb of God,
that taketh away the sins of the world,' is still on
our earth. His birth has filled us with consolation ;
the joy we experienced as we stood near His crib,
but which has suddenly given place to thoughts the
very opposite of joy, will return to us, and be
greater than when we had it at Christmas, on the
Easter day of His Eesurrection : but in the interval,
while awaiting the dawn of that bright day which
is to lead us to our Jesus purified from our sins
and vigorous with our new life, we may and must
trust that His merits will effect the regeneration of
our souls. When, therefore, we would offer to our
God the sacrifice of ' a contrite and humble heart,'
let us ensure its acceptance by going to the altar,
and supplicating the Victim, who there offers Him-
self for our sake, that He join His infinite merits
with our feeble works. When we leave the house
of God, the weight of our sins will be lessened, our
confidence in divine mercy will be increased, and
our love, renewed by compunction, will be firmer
and truer.

We will now endeavour to embody these senti-
ments in our explanation of the mysteries of the
holy Mass, and initiate the faithful into these
divine secrets ; not, indeed, by indiscreetly pre-
suming to translate the sacred formulae, but by
suggesting such acts as will enable those who hear
Mass to enter into the ceremonies and the spirit of
the Church and of the priest.

On the three Sundays, of Septuagesima, Sexa-
gesima, and Quinquagesima, the Mass is always

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ON HEARING MASS

celebrated according to the rite of the penitential
season we are now keeping. These Sundays are
never put out by any feast that may occur on them,
unless it be that of the patron or the dedication of
the Church. Ash Wednesday does not admit of
even that exception ; the Mass of that feria is never
omitted. But when a saint's feast (and there are
many such during the time of Septuagesima) falls
on any other day than the four just mentioned, the
Church then lays aside her purple vestments, and
celebrates the holy Sacrifice in memory of the
saint.

On the Sundays, if the Mass at which the faithful
assist be the Parochial, or, as it is often called, the
public Mass, two solemn rites precede it, and they
are full of instruction and blessing : the Asperges,
or sprinkling of the holy water, and the proces-
sion.

During the Asperges, let us ask with David,
whose words are used by the Church in this
ceremony, that our souls may be purified by the
hyssop of humility, and become whiter than snow.

ANTIPHON OF THE ASPERGES

Asperges me, Domine,
hyssopo, et mundabor; lava-
bis me, et super nivem deal-
babor.

P*. Miserere mei, Deus,
secundum magnam miseri-
cordiam tuam.

V. Gloria Patri, etc.

Ant. Asperges me, etc.

V. Ostende nobis, Domine,
misericordiam tuam.

R. Et salutare tuum da
nobis.

V. Domine, exaudi ora-
tionem meam.

Thou shalt sprinkle me with
hyssop, O Lord, and I shall be
cleansed ; thou shalt wash me,
and I shall be made whiter than
snow.

Pa. Have mercy on me, O
God, according to thy great
mercy.

V. Glory, etc.

Ant. Sprinkle me, etc.

V. Show us, O Lord, thy
mercy.

JB. And grant us thy salva-
tion.

V. 0 Lord, hear my prayer.

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B. Et clamor meus ad te
veniat.

V. Dominus vobiscum.
B. Et cum spiritu tuo.

OREMUS.

Exaudi nos, Domine san-
cte, Pater omnipotens, aeterne
Deus : et mittere digneris
sanctum angelum tuum de
coelis, qui custodiat, foveat,
protegat, visitet atque de-
fendat omnes habitantes in
hoc habitaculo. Per Chri-
stum Dominum nostrum.

B. Amen.

B. And let my cry come
unto thee.

V. The Lord be with you.
B. And with thy spirit.

LET US PRAY.

Graciously hear us, O holy
Lord, Father almighty, eternal
God : and vouchsafe to send
thy holy angel from heaven,
who may keep, cherish, pro-
tect, visit, and defend all who
are assembled in this place.
Through Christ our Lord.

B. Amen.

The procession, which immediately precedes the
Mass, shows us the ardour wherewith the Church
advances towards her God. Let us imitate her
fervour, for it is written : ' The Lord is good to
them that hope in Him, to the soul that seeketh
Him.' 1

But see, Christians ! the Sacrifice begins ! The
priest is at the foot of the altar ; God is attentive,
the angels are in adoration, the whole Church is
united with the priest, whose priesthood and action
are those of the great High Priest, Jesus Christ.
Let us make the sign of the cross with him.

THE OBDINABY OF THE MASS

In nomine Patris, et Filii,
et Spiritus Sancti. Amen.

V. Introibo ad altare Dei.

B. Ad Deum qui lnetificat
juventutem meam.

In the name of the Father,
and of the Son, and of the Holy
Ghost. Amen.

I unite myself, O my God,
with thy Church, whose heart
is filled with the hope of soon
seeing, and in all the splendour
of his Resurrection, Jesus Christ
thy Son, who is the true altar.

1 Lam. iii. 25.

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Judica me, Deus, et dis-
cerne causam meam de gente
non sancta : ab homine ini-
quo et doloso erue me.

Quia tu es, Deus, fortitudo
mea : quare me repulisti ?
et quare tristis incedo, dum
affligit me inimicus ?

Emitte lucem tuam et
veritatem tuam : ipsa me
deduxerunt et adduxerunt
in montem sanctum tuum,
et in tabernacula tua.

Et introibo ad altare Dei :
ad Deum qui laetificat juven-
tutem meam.

Confitebor tibi in cithara
Deus, Deus meus: quare
tristis es anima mea? et
quare conturbas me ?

Spera in Deo, quoniam
adhuc confitebor illi: salu-
tare vultus mei, et Deus
meus. *

Like 'her, I beseech thee to
defend me against the malice
of the enemies of my salva-
tion-
It is in thee that I have put
my hope ; yet do I feel sad and
troubled at being in the midst
of the snares which are set for
me.

Send me, then, him who is
light and truth : it is he who
will open to us the way to thy
holy mount, to thy heavenly
tabernacle.

He is the Mediator, and the
living altar; I will draw nigh
to him, and be filled with joy.

When he shall have come, I
will sing in my gladness. Be
not sad, O my soul! Why
wouldst thou be troubled ?

Hope in thy Jesus, who will
soon show himself to thee as
the conqueror of that death
which he will have suffered in
thy stead ; and thou wilt rise
again together with him.

Glory be to the Father, and
to the Son, and to the Holy
Ghost.

As it was in the beginning, is
now, and ever shall be, world
without end. Amen.

I am to go to the altar of
God, and feel the presence of
him who desires to give me a
new life I

This my hope comes not to
me as thinking that I have any
merits, but from the all-power-
ful help of my Creator.

Gloria Patri, et Filio, et
Spiritui Sancto.

Sicut erat in principio, et
nunc et semper, et in saecula
saeculorum. Amen.

V. Introibo ad altare Dei.

R. Ad Deum qui laetificat
juventutem meam.

V. Adjutorium nostrum
in nomine Domini.

JB. Qui fecit caelum et
terram.

The thought of being $,bout to appear before his
God, excites in the soul of the priest a lively
sentiment of compunction. He cannot go further
in the holy Sacrifice without confessing, and

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SEPTUAGESIMA

publicly, that he is a sinner, and deserves not the
grace he is about to receive. Listen with respect
to this confession of God's minister, and earnestly
ask our Lord to show mercy to him ; for the priest
is your father ; he is answerable for your salvation,
for which he every day risks his own. When he
has finished, unite with the servers, or the sacred
ministers, in this prayer :

Misereatur tui omnipo-
tens Deus, et dimissis pec-
catis tuis, perducat te ad
vitam seternam.

May almighty God have
mercy on thee, and, forgiving
thy sins, bring thee to everlast-
ing life.

The priest having answered Amen, make your
confession, saying with a contrite spirit :

Confiteor Deo omnipo-
tent^ beatse Marise semper
Virgini, beato Michaeli arch-
angelo, beato Joanni Bap-
tist se, Sanctis apostolis Petro
et Paulo, omnibus Sanctis,
et tibi, pater: quia peccavi
nimis cogitatione, verbo, et
opere : mea culpa, mea culpa,
mea. maxima culpa. Ideo
precor beatam Mariam sem-
per Virginem, beatum
Michaelem archangelum,
beatum Joannem Baptistam,
sanctos apostolos Petrum
et Paulum, omnes sanctos,
et te, pater, orare pro me ad
Dominum Deum nostrum.

I confess to almighty God, to
blessed Mary ever Virgin, to
blessed Michael the archangel,
to blessed John the Baptist, to
the holy apostles Peter and Paul,
to all the saints, and to thee,
father, that I have sinned ex-
ceedingly in thought, word, and
deed ; through my fault, through
my fault, through my most
grievous fault. Therefore I
beseech blessed Mary ever Vir-
gin, blessed Michael the arch-
angel, blessed John the Baptist,
the holy apostles Peter and
Paul, and all the saints, and
thee, father, to pray to the Lord
our God for me.

Eeceive with gratitude the paternal wish of the
priest, who says to you :

Misereatur vestri omni-
potens Deus, et dimissis
peccatis vestris, perducat
vos ad vitam seternam.

B. Amen.

May almighty God be merci-
ful to you, and, forgiving your
sins, bring you to everlasting
life.

B. Amen.

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Indulgentiam, absolutio-
nem, et remissionem pecca-
torum nostrorum, tribuat
nobis omnipotens et miseri-
cors Dominus.

B. Amen.

May the almighty and mer-
ciful Lord grant us pardon,
absolution, and remission of our
sins.

B. Amen.

Invoke the divine assistance, that you may
approach to Jesus Christ.

V. Deus, tu conversus
vivificabis nos.

B. Et plebs tua lsetabitur
in te.

V. Ostende nobis, Domi-
ne, misericordiam tuam.

B. Et salutare tuum da
nobis.

V. Domine, exaudi ora-
tionem meam.

B. Et clamor mens ad te
veniat.

V. 0 God, it needs but one
look of thine to give us life.

B. And thy people shall re-
joice in thee.

V. Show us, O Lord, thy
mercy.

B. And give us to know and
love the Saviour whom thou
hast sent unto us.

V. O Lord, hear my prayer.

.R. And let my cry come
unto thee.

The priest here leaves you to ascend to the
altar ; but first he salutes you :

V. Dominus vobiscum. V. The Lord be with you.

Answer him with reverence :

B. Et cum spiritu tuo. B. And with thy spirit.

ORBMUS.

LET Up PRAY.

He ascends the steps, and comes to the Holy of
holies. Ask, both for him and for yourself,
deliverance from sin :

Aufer a nobis quaesumus, Take from our hearts, 0

Domine, iniquitates nostras ; Lord, all those sins, which

ut ad Sancta sanctorum make us unworthy to appear in

puris mereamur mentibus thy presence; we ask this oi

introire. Per Christum Do- thee by thy divine Son, our

miTmy n nostrum. Amen. Lord.

3—2

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When the priest kisses the altar, out of reverence
for the relics of the martyrs which are there,
say :

Oramus te Domine, per Generous soldiers of Jesus
merita sanctorum tuorum, Christ, who have mingled your
quorum reliquiae hie sunt, et own blood with his, intercede
omnium sanctorum: ut in- for us that our sins may be
dulgere digneris omnia pec- forgiven : that so we may, like
cata mea. Amen. you, approach unto God.

If it be a High Mass at which you are assisting,
the priest here blesses the incense, saying :

Ab illo benedicaris, in Mayst thou be blessed by
cujus honore cremaberis. him, in whose honour thou art
Amen. to be burned. Amen.

He then censes the altar in a most solemn
manner. This white cloud, which you see ascend-
ing from every part of the altar, signifies the
prayer of the Church, who addresses herself to
Jesus Christ; while the divine mediator causes
that prayer to ascend, united with His own, to the
throne of the majesty of His Father.

The priest then says the Introit. It is a solemn
opening-anthem, in which the Church, at the very
commencement of the holy Sacrifice, gives expres-^
sion to the sentiments which fill her heart.

It is followed by nine exclamations, which are
even more earnest, for they ask for mercy. In
addressing them to God, the Church unites herself
with the nine choirs of angels, who are standing
round the altar of heaven, one and the same as
this before which you are kneeling.

To the Father :

Kyrie eleison.
Kyrie eleison.
Kyrie eleison.

Lord, have mercy on us !
Lord, have mercy on us !
Lord, have mercy on us!

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THE ORDINARY OP THE MASS

To the Son :

Christe eleison. Christ, have mercy on us !

Christe eleison. Christ, have mercy on us I

To the Holy Glwst :

Kyrie eleison. Lord, have mercy on us !

As we have already mentioned, the Church
abstains, during the season of Septuagesima, from
the heavenly hymn which the angels sang over the
crib of the divine Babe. But, if she be keeping the
feast of a saint, she recites this beautiful canticle
on that day. The beginning of the Angelic Hymn
seems more suitable for heavenly than for earthly
voices ; but the second part is in no way out of
keeping with Jhe sinner's wants and fears, for we
there remind the Son of the eternal Father that
He is the Lamb, who came down from heaven that
He might take away the sins of the world. We
beseech Him to have mercy on us, and receive our
humble prayer. Let us foster these sentiments
within us, for they are so appropriate to the
present season.

THE ANGELIC HYMN

Gloria in excelsis Deo, et
in terra pax hominibus bonae
voluntatis.

Laudamus te : benedici-
muste: adoramuste: glori-
ficamus te: gratias agimus
tibi propter magnam gloriam
tuam.

Domine Deus, Kex coele-
stis, Deus Pater omnipotens.

Domine, Fili unigenite,
Jesu Christe.

Glory be to God on high,
and on earth peace to men of
good will.

We praise thee : we bless
thee : we adore thee : we glorify
thee: we give thee thanks for
thy great glory.

0 Lord God, heavenly King,
God the Father almighty.

O Lord Jesus Christ, the only-
begotten Son.

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SEPTUAGESIMA

Domine Deus, Agnus Dei,
Filius Patris.

Qui tollis peccata mundi,
miserere nobis.

Qui tollis peccata mundi,
suscipe deprecationem no-
stram.

Qui sedes ad dexteram
Patris, miserere nobis.

Quoniam tu solus sanctus,
tu solus Dominus, tu solus
altissimus, Jesu Christe,
cum Sancto Spiritu, in
gloria Dei Patris. Amen.

0 Lord God, Lamb of God,
Son of the Father.

Who takest away the sins of
the world, have mercy on us.

Who takest away the sins of
the world, receive our humble
prayer.

Who sittest at the right hand
of the Father, have mercy on
us.

For thou alone art holy, thou
alone art Lord, thou alone, O
Jesus Christ, together with the
Holy Ghost, art most high, in
the glory of God the Father.
Amen.

The priest then turns towards the people, and
again salutes them, as it were to make sure of their
pious attention to the sublime act, for which all
this is but the preparation.

Then follows the Collect or Prayer, in which the
Church formally expresses to the divine Majesty
the special intentions she has in the Mass which is
being celebrated. You may unite in this prayer,
by reciting with the priest the Collects, which you
will find in their proper places ; but on no account
omit to join with the server of the Mass in answer-
ing Amen.

After this, comes the Epistle, which is generally
a portion of one or other of the Epistles of the
apostles, or a passage from some Book of the old
Testament. While it is being read, ask of God
that you may profit by the instructions it conveys.

The Gradual is an intermediate formula of prayer
between the Epistle and the Gospel. It again
brings to us the sentiments already expressed in
the Introit. Bead it with devotion, that so you
may enter more and more into the spirit of the
mystery proposed to you by the Church.

During every other portion of her year, the

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Church here repeats her joyous Alleluia; but now
she denies herself this demonstration of gladness,
until such time as her divine Spouse has passed
through that sea of bitterness, into which our sins
have plunged Him. Instead of the Alleluia, then,
she sings in a plaintive tone some verses from the
Psalms, appropriate to the rest of that day's Office.
This is the Tract, of which we have already spoken.

If it be a High Mass, the deacon, meanwhile,
prepares to fulfil his noble office — that of announc-
ing the good tidings of salvation. He prays God
to cleanse his heart and lips. Then kneeling before
the priest, he asks a blessing ; and, having received
it, goes to the place where he is to sing the Gospel.

As a preparation for hearing it worthily, you
may thus pray, together with both priest and
deacon :

Munda cor meum, ac la- Alas ! these ears of mine are
bia mea, omnipotens Deus, but too often defiled with the
qui labia Isaise prophetae world's vain words: cleanse
calculo mundasti ignito : ita them, 0 Lord, that so I may
me tua grata, miseratione hear the words of eternal life,
dignare mundare, ut san- and treasure them in my heart,
ctum E vangelium tuum di- Through our Lord Jesus Christ,
gne valeam nuntiare. Per Amen.
Christum Dominum no-
strum. Amen.

Dominus sit in corde meo, Grant to thy ministers thy
et in labiis meis : ut digne grace, that they may faithfully
et competenter annuntiem explain thy law; that so all,
Evangelium suum : In no- both pastors and flock, may be
mine Patris, et Filii, et Spi- united to thee for ever. Amen,
ritus Sancti. Amen.

You will stand during the Gospel, as though you
were waiting for the orders of your Lord ; at the
commencement make the sign of the cross on your
forehead, lips, and breast ; and then listen to every
word of the priest or deacon. Let your heart be
ready and obedient. ' While my beloved was speak-
ing,' says the bride in the Canticle, ' my soul

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melted within me.' 1 If you have not such love as
this, have at least the humble submission of
Samuel, and say : ' Speak, Lord ! thy servant
heareth.' 2

After the Gospel, if the priest says the Symbol of
faith, the Credo, you will say it with him. Faith
is that gift of God, without which we cannot please
Him. It is faith that makes us see ' the light which
shineth in darkness,' and which the darkness of
unbelief ' did not comprehend.' It is faith alone
that teaches us what we are, whence we come, and
the end for which we are made. It alone can point
out to us the path whereby we may return to our
God, when once we have separated ourselves from
Him. Let us love this admirable faith, which, if
we but make it fruitful by good works, will save
us. Let us, then, say with the Catholic Church,
our mother :

THE NIGENE CREED

Credo in unum Deum,
Patrem omnipotentem,
factorem cceli et terrse,
visibilium omnium et invisi-
bilium.

Et in unum Dominum
Jesum Christum, Filium Dei
unigenitum. Et ex Patre
natum ante omnia ssecula;
Deum de Deo, lumen de
lumine, Deum verum de Deo
vero. Genitum non factum,
consubstantialem Patri, per
quern omnia facta sunt. Qui
propter nos homines, et pro-
pter nostram salutem, de-
scendit de ccelis. Et incar-
natus est de Spiritu Sancto,
ex Maria Virgine ; et homo
factus est. Crucifixus eti-

I believe in one God, the
Father almighty, maker of
heaven and earth, and of all
things visible and invisible.

And in one Lord Jesus
Christ, the only-begotten Son
of God. And born of the
Father before all ages; God
of God, light of light; true
God of true God. Begotten,
not made ; consubstantial with
the Father, by whom all
things were made. Who for
us men, and for our salvation,
came down from heaven.
And became incarnate by the
Holy Ghost of the Virgin
Mary; and was made man.
He was crucified also for us,

1 Cant. v. 6.

2 1 Kings iii. 10.

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am pro nobis sub Pontio
Pilato, passus et sepultus
est. Et resurrexit tertia die,
secundum Scripturas. Et
ascendit in coelum ; sedet ad
dexteram Patris. Et iterum
venturus est cum gloria judi-
care vivos et mortuos ; cujus
regni non erit finis.

Et in Spiritum Sanctum,
Dominum et vivificantem,
qui ex Patre Filioque proce-
dit. Qui cum Patre et Filio
simul adoratur, et conglori-
ficatur; qui locutus est per
prophetas. Et unam san-
ctam Catholicam et apostoli-
cam Ecclesiam. Confiteor
unum Baptisma in remissio-
nem peccatorum. Et expe-
cto resurrectionem mortuo-
rum, et vitam venturi sseculi.
Amen.

under Pontius Pilate, suffered,
and was buried. And the
third day he rose again, ac-
cording to the Scriptures.
And ascended into heaven,
sitteth at the right hand of
the Father. And he is to
come again with glory, to
judge the living and the dead ;
of whose kingdom there shall
be no end.

And in the Holy Ghost,
the Lord and giver of life,
who proceedeth from the
Father and the Son. Who
together with the Father and
the Son, is adored and glori-
fied; who spoke, by the pro-
phets. And one, holy, Catho-
lic, and apostolic" Church. I
confess one Baptism for the
remission of sins. And I
expect the resurrection of the
dead, and the life of the world
to come. Amen.

The priest and the people should, by this time,
have their hearts ready : it is time to prepare the
offering itself. And here we come to the second
part of the holy Mass ; it is called the Oblation,
and immediately follows that which was named the
Mass of Catechumens, on account of its being for-
merly the only part at which the candidates for
Baptism had a right to be present.

See, then, dear Christians ! bread and wine are
about to be offered to God, as being the noblest of
inanimate creatures, since they are made for the
nourishment of man ; and even that is only a poor
material image of what they are destined to become
in our Christian Sacrifice. Their substance will
soon give place to God Himself, and of themselves
nothing will remain but the appearances. Happy
creatures, thus to yield up their own being, that

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God may take its place ! We, too, are to undergo
a like transformation, when, as the apostle ex-
presses it, that which is mortal shall put on
immortality. 1 Until that happy change shall be
realized, let us offer ourselves to God, as often as
we see the bread and wine presented to Him in the
holy Sacrifice ; and let us glorify Him, who, by
assuming our human nature, has made us ' par-
takers of the divine nature.' 2

The priest again turns to the people with the
usual salutation, as though he would warn them to
redouble their attention. Let us read the Offertory
with him, and when he offers the Host to God, let
us unite with him in saying :

Suscipe, sancte Pater, All that we have, O Lord,
omnipotens seterne Deus, comes from thee, and belongs
hanc immaculatam hostiam, to thee; it is just, therefore,
quam ego indignus famulus that we return it unto thee,
tuus offero tibi Deo meo But how wonderful art thou
vivo et vero, pro innumera- in the inventions of thy
bilibus peccatis et offensio- immense love! This bread
nibus et negligentiis meis, which we are offering to thee,
et pro omnibus circumstan- is to give place, in a few
tibus, sed et pro omnibus moments, to the sacred Body
fidelibus christianis vivis of Jesus. We beseech thee,
atque defunctis; ut mini receive, together with this
et illis proficiat ad salutem oblation, our hearts which
in vitam seternam. Amen, long to live by thee, and to

cease to live their own life of

self.

When the priest puts the wine into the chalice,
and then mingles with it a drop of water, let your
thoughts turn to the divine mystery of the Incarna-
tion, which is the source of our hope and our salva-
tion ; and say :

Deus, qui humanae sub- 0 Lord Jesus, who art the
stantise dignitatem mirabi- true vine, and whose Blood,
liter condidisti, et mirabi- like a generous wine, has

1 1 Cor. xv. 53. 2 2 St. Pet. i. 4.

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lius ref orinasti : da nobis per been poured forth under the

hujus aquae et vini myste- pressure of the cross ! thou

rium, ejus divinitatis esse hast deigned to unite thy

consortes, qui humanitatis divine nature to our weak

nostrae fieri dignatus est humanity, which is signified

particeps, Jesus Christus by this drop of water. Oh,

Filius tuus Dominus noster : come and make us partakers of

qui tecum vivit et regnat thy divinity, by showing thyself

in unitate Spiritus Sancti to us in thy sweet and wondrous

Deus, per omnia saecula visit,
saeculorum. Amen.

The priest then offers the mixture of wine and
water, beseeching God graciously to accept this
oblation, which is so soon to be changed into the
reality, of which it is now but the figure. Mean-
while, say, in union with the priest :

Offerimus tibi, Domine, Graciously accept these

calicem salutaris, tuam de- gifts, 0 sovereign Creator of all

precantes clementiam : ut in things. Let them be fitted

conspectu divinse Majestatis for the divine transformation,

tuse, pro nostra et totius which will make them, from

mundi salute, cum odore being mere offerings of created

suavitatis ascendat. Amen, things, the instrument of the

world's salvation.

After having thus held up the sacred gifts
towards heaven, the priest bows down ; let us, also,
humble ourselves, and say :

In spiritu humilitatis, et Though daring, as we do, to

in animo contrito suscipia- approach thy altar, O Lord,

mur a te, Domine : et sic fiat we cannot forget that we are

sacrificium nostrum in con- sinners. Have mercy on us,

spectu tuo hodie, ut placeat and delay not to send us thy

tibi, Domine Deus. Son, who is our saving Host.

Let us next invoke the Holy Ghost, whose opera-
tion is about to produce on the altar the presence
of the Son of God, as it did in the womb of the
blessed Virgin Mary, in the divine mystery of the
Incarnation :

Veni Sanctificator, omni- Come, O divine Spirit,
potens sBterne Deus, et be- make fruitful the offering

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nedic hoc sacrificium tuo which is upon the altar, and
sancto nomini prseparatum. produce in our hearts him

whom they desire.

If it be a High Mass, the priest, before proceed-
ing further with the sacrifice, takes the thurible a
second time, after blessing the incense in these
words :

Per intercessionem beati
Michaelis archangeli, stantis
a dextris altaris incensi, et
omnium electorum suorum,
incensum istud dignetur
Dominus benedicere, et in
odorem suavitatis accipere.
Per Christum Dominum
nostrum. Amen.

Through the intercession of
blessed Michael the archangel,
standing at the right hand of
the altar of incense, and of all
his elect, may our Lord deign
to bless this incense, and to
receive it for an odour of sweet-
ness. Through Christ our
Lord. Amen.

He then censes first the bread and wine, which
have just been offered, and then the altar itself ;
hereby inviting the faithful to make their prayer,
which is signified by the fragrant incense, more
and more fervent, the nearer the solemn moment
approaches. St. John tells us that the incense he
beheld burning on the altar in heaven is made up
of the * prayers of the saints ' ; let us take a share
in those prayers, and with all the ardour of holy
desires, let us say with the priest :

May this incense, blessed by
thee, ascend to thee, 0 Lord,
and may thy mercy descend
upon us.

Let my prayer, 0 Lord, be
directed like incense in thy
sight : the lifting up of my
hands as an evening sacrifice.
Set a watch, 0 Lord, before my
mouth, and a door round about
my lips; that my heart may
not incline to evil words, to
make excuses in sins.

Incensum istud, a te
benedictum, ascendat ad te,
Doming et descendat super
nos misericordia tua.

Dirigatur, Domine, oratio
mea sicut incensum in con-
spectutuo : elevatio manuum
mearum sacrificium vesper-
tinum. Pone, Domine, cu-
stodiam ori meo, et ostium
circumstantise labiis meis;
ut non declinet cor meum
in verba malitise, ad excu-
sandas excusationes in pec-
catis.

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Giving back the thurible to the deacon, the priest
says :

Accendat in nobis Domi-
nus ignem sui amoris, et
flammam aeternsB charitatis.
Amen.

May the Lord enkindle in us
the fire of his love and the
flame of eternal charity. Amen.

But the thought of his own un worthiness becomes
more intense than ever in the heart of the priest.
The public confession which he made at the foot
of the altar is not enough ; he would now at the
altar itself express to the people, in the language
of a solemn rite, how far he knows himself to be
from that spotless sanctity, wherewith he should
approach to God. He washes his hands. Our
hands signify our works ; and the priest, though
by his priesthood he bear the office of Jesus Christ,
is, by his works, but man. Seeing your father
thus humble himself, do you also make an act of
humility, and say with him these verses of the
Psalm.

psalm 25

Lavabo inter innocentes
manusmeas: etcircumdabo
altare tuum, Domine.

Ut audiam vocem laudis :
et enarrem uni versa mira-
bilia tua.

Domine, dilexi decorem
domus tuae, et locum habi-
tationis glorise tuse.

Ne perdas cum impiis,
Deus, animam meam, et
cum viris sanguinum vitam
meam.

In quorum manibus ini-
quitates sunt: dextera eo-
rum repleta est muneribus.

Ego autem in innocentia
mea ingressus sum : redime
me, et miserere mei.

I, too, would wash my
hands, O Lord, and become
like unto those who are in-
nocent, that so I may be worthy
to come near thy altar, and
hear thy sacred canticles, and
then go and proclaim to the
world the wonders of thy
goodness. I love the beauty
of thy house, which thou art
about to make the dwelling-
place of thy glory. Leave me
not, 0 God, in the midst of
them that are enemies both
to thee and me. Thy mercy
having separated me from
them, I entered on the path of
innocence, and was restored to
thy grace; but have pity on

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Pes meus stetit in directo :
in ecclesiis benedicam te,
Domine.

Gloria Patri, et Filio, et
Spiritui Sancto.

Sicut erat in principio, et
nunc, et semper, et in ssecula
sseculorum. Amen.

my weakness still ; redeem me
yet more, thou who hast so
mercifully brought me back to
the right path. In the midst
of these thy faithful people, I
give thee thanks. Glory be to
the Father, and to the Son,
and to the Holy Ghost; as it
was in the beginning, is now,
and ever shall be, world with-
out end. Amen.

The priest, taking encouragement from the act of
humility he has just made, returns to the middle
of the altar, and bows down full of respectful awe,
begging of God to receive graciously the Sacrifice
which is about to be offered to Him, and expresses
the intentions for which it is offered. Let us do
the same.

Suscipe, sancta Trinitas,
hanc oblationem, quam tibi
offerimus ob memoriam Pas-
sionis, Resurrectionis, et
Ascensionis Jesu Christi
Domininostri: etinhonorem
beatse Marise semper Virgi-
nis, et beati Joannis Bap-
tists, et sanctorum aposto-
lorum Petri et Pauli, et
istorum, et omnium san-
ctorum : ut illis proficiat ad
honorem, nobis autem ad
salutem : et illi pro nobis
intercedere dignentur in cce-
lis, quorum memoriam agi-
mus in terris. Per eumdem
Christum Dominum no-
strum. Amen.

O holy Trinity, graciously
accept the Sacrifice we have
begun. We offer it in remem-
brance of the Passion, Resur-
rection, and Ascension of our
Lord Jesus Christ. Permit
thy Church to join with this
intention that of honouring
the ever glorious Virgin Mary,
the blessed Baptist John, the
holy apostles Peter and Paul,
the martyrs whose relics lie
here under our altar awaiting
their resurrection, and the
saints whose memory we this
day celebrate. Increase the
glory they are enjoying, and
receive the prayers they ad-
dress to thee for us.

The priest again turns to the people ; it is for the
last time before the sacred mysteries are accom-
plished. He feels anxious to excite the fervour of
the people. Neither does the thought of his own
unworthiness leave him; and before entering the

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cloud with the Lord, he seeks support in the
prayers of his brethren who are present. He says
to them :

Orate, fratres : ut meum Brethren, pray that my
ac vestrum sacrificium ac- Sacrifice, which is yours also,
ceptabile fiat apud Deum may be acceptable to God, our
Patrem omnipotentem. almighty Father.

This request made, he turns again to the altar,
and you will see his face no more until our Lord
Himself shall have come down from heaven upon
that same altar. Assure the priest that he has
your prayers, and say to him :

Suscipiat Dominus sacri-
ficium de manibus tuis, ad
laudem et gloriam nominis
sui, ad utilitatem quoque
nostram totiusque Ecclesiae
suse sanctae.

May our Lord accept this
Sacrifice at thy hands, to the
praise and glory of his name,
and for our benefit and that of
his holy Church throughout
the world.

Here the priest recites the prayers called the
Secrets, in which he presents the petition of the
whole Church for God's acceptance of the Sacrifice,
and then immediately begins to fulfil that great
duty of religion — thanksgiving. So far he has
adored God, and has sued for mercy ; he has still
to give thanks for the blessings bestowed on us by
the bounty of our heavenly Father, and expressly
for that chiefest of all His gifts, the Messias. We
are on the point of receiving a new visit of this Son
of God ; the priest, in the name of the Church, is
about to give expression to the gratitude of all
mankind. In order to excite the faithful to that
intensity of gratitude which is due to God for all
His gifts, he interrupts his own and their silent
prayer by terminating it aloud, saying :

Per omnia ssecula saeculo- For ever and ever !
rum I

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In the same feeling, answer your Amen. Then
he continues :

V. Dominus vobiscum. V. The Lord be with you.

B. Et cum spiritu tuo. B. And with thy spirit,

V. Sursum corda ! V. Lift up your hearts !

Let your response be sincere :

B. Habemus ad Domi- R. We have them fixed on
num. God.

And when he adds :

V. Gratias agamus Do- V. Let us give thanks to
mino Deo nostro. the Lord our God.

Answer him with all the earnestness of your
soul :

R. Dignum et justum est. B. It is meet and just.
Then the priest :

THE PREFACE
(For the Sundays.)

Vere dignum et justum
est, sequum et salutare, nos
tibi semper, et ubique gra-
tias agere, Domine sancte,
Pater omnipotens, seterne
Deus. Qui cum unigenito
Filio tuo et Spiritu Sancto
unus es Deus, unus es Do-
minus : non in unius singu-
laritate Person®, sed in
unius Trinitate substantia.
Quod enim de tua gloria,
revelante te, credimus, hoc
de Filio tuo, hoc de Spiritu
Sancto, sine differentia dis-
cretions sentimus. Ut in
confessione verse, sempiter-
nseque Deitatis, et in Per-
sonis proprietas, et in essen-
tia unitas, et in Maj estate

It is truly meet and just,
right and available to salva-
tion, that we should always
and in all places give thanks
to thee, O holy Lord, Father
almighty, eternal God, who
together with thy only-begot-
ten Son and the Holy Ghost
art one God, one Lord : not in
the singleness of one Person,
but in the Trinity of one sub-
stance. For what we believe
of thy glory, as thou hast
revealed, the same we believe
of thy Son and of the Holy
Ghost, without any difference
or distinction. So that in the
confession of the true and
eternal Deity, we adore a dis-
tinction in the Persons, an

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adoretur aequalitas. Quam
laudant Angeli atque Arch-
angeli, Cherubim quoque ac
Seraphim ; qui non cessant
clamare quotidie, una voce
dicentes, Sanctus, etc.

unity in the essence, and an
equality in the Majesty.
Whom the Angels and Arch-
angels, the Cherubim also and
Seraphim praise ; who cease not
daily to cry out with one voice,
saying, Holy, etc.

THE PREFACE
(For the Week-days,)

Vere dignum et justum
est, aequum et salutare, nos
tibi semper et ubique gratias
agere : Domine sancte, Pater
omnipotens, seterne Deus,
per * Christum Dominum
nostrum; per quern maje-
statem tuam laudant Angeli,
adorant Dominationes, tre-
munt Potestates ; Cceli, coe-
lorumque Virtutes, ac beata
Seraphim, socia exsultatione
concelebrant. Cum quibus
et nostras voces, ut admitti
jubeas deprecamur, supplici
confessione, dicentes :

It is truly meet and just,
right and available to salva-
tion, that we should always
and in all places give thanks to
thee, O holy Lord, Father al-
mighty, eternal God: through
Christ our Lord ; by whom the
Angels praise thy majesty, the
Dominations adore it, the
Powers tremble before it; the
Heavens and the heavenly Vir-
tues, and the blessed Seraphim,
with common jubilee, glorify
it. Together with whom, we
beseech thee that we may be
admitted to join our humble
voices, saying :

Here unite with the priest, who, on his part,
unites himself with the blessed spirits, in giving
thanks to God for the unspeakable gift ; bow down
and say :

Sanctus, Sanctus, San-
ctus, Dominus Deus sa-
baoth 1

Pleni sunt coeli et terra
gloria tua.

Hosanna in excelsis !

Benedictus qui venit in
nomine Domini.

Hosanna in excelsis !

Holy, Holy, Holy, Lord God
of hosts !

Heaven and earth are full
of thy glory.

Hosanna in the highest !

Blessed be the Saviour who
is coming to us in the name of
the Lord who sends him.

Hosanna be to him in the
highest I

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After these words commences the Canon, that
mysterious prayer, in the midst of which heaven
bows down to earth, and God descends unto us.
The voice of the priest is no longer heard; yea,
even at the altar, all is silence. Let a profound
respect stay all distractions, and keep our senses
in submission to the soul. Let us fix our eyes on
what the priest does in the holy place.

THE CANON OF THE MASS

In this mysterious colloquy with the great God
of heaven and earth, the first prayer of the sacrific-
ing priest is for the Catholic Church, his and our
mother.

Te igitur, clementissime
Pater, per Jesurn Christum
Filium tuum Dominum no-
strum, supplices rogamus ac
petiinus, uti accepta habeas,
et benedicas hsec dona, haec
munera, hsec sancta sacri-
ficia illibata, in primis quae
tibi offerimus pro Ecclesia
tua sancta Catholica : quam
pacificare, custodire, adu-
nare, et regere digneris toto
orbe terrarum, una cum fa-
mulo tuo Papa nostro N., et
Antistite nostro N., et om-
nibus orthodoxis, atque ca-
tholics et apostolicse fidei
cultoribus.

0 God, who manifestest thy-
self unto us by means of the
mysteries which thou hast en-
trusted to thy holy Church,
our mother ; we beseech thee,
by the merits of this sacrifice,
that thou wouldst remove all
those hindrances which oppose
her during her pilgrimage in
this world. Give her peace
and unity. Do thou thyself
guide our holy Father the
Pope, thy Vicar on earth. Di-
rect thou our Bishop, who is
our sacred link of unity; and
watch over all the orthodox
children of the Catholic apos-
tolic Roman Church.

Here pray, together with the priest, for those
whose interests should be dearest to you.

Memento, Domine, f amu-
lorum famularumque tua-
rum N. et N., et omnium
circumstantium, quorum
tibi fides cognita est, et nota
devotio: pro quibus tibi

Permit me, O God, to inter-
cede with thee in more earnest
prayer for those, for whom
thou knowest that I have a
special obligation to pray :
* * * Pour down thy bless-

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offerimus, vel qui tibi offe-
runt hoc sacrificium laudis,
pro se, suisque omnibus, pro
redemptions animarum sua-
rum, pro spe salutis et in-
columitatis suae ; tibique
reddunt vota sua aeterno
Deo, vivo et vero.

ings upon them. Let them
partake of the fruits of this
divine Sacrifice, which is
offered unto thee in the name
of all mankind. Visit them
by thy grace, pardon them
their sins, grant them the
blessings of this present life
and of that which is. eternal.

Here let us commemorate the saints : they are
that portion of the Body of Jesus Christ, which is
called the Church triumphant.

Communicantes, et me-
moriam venerantes, in pri-
mis gloriosae semper Virgi-
nis Marias, Genitricis Dei et
Domini nostri Jesu Christi :
sed et beatorum apostolo-
ram ac martyrum tuorum,
Petri et Pauli, Andreae, Ja-
cobi, Joannis, Thomae, Ja-
cobi, Philippi, Bartholomaei,
Matthsei, Simonis, et Thad-
daei : Lini, Cleti, Clementis,
Xysti, Cornelii, Cypriani,
Laurentii, Chry sogoni, Joan-
nis et Pauli, Cosmae et Da-
miani, et omnium sanctorum
tuorum, quorum meritis
precibusque concedas, ut in
omnibus protectionis tuae
muniamur auxilio. Per
eumdem Christum Domi-
num nostrum. Amen.

The priest, who up to this time has been praying
with his hands extended, now joins them, and
holds them over the bread and wine, as the high
priest of the old Law did over the figurative
victim ; he thus expresses his intention of bringing
these gifts more closely under the notice of the
divine Majesty, and of marking them as the
material offering whereby we profess our depend-

4—2

But the offering of this Sa-
crifice, O my God, does not
unite us with those only of our
brethren who are still in this
transient life of trial : it brings
us closer to those also, who
are already in possession of
heaven. Therefore it is that
we wish to honour by it the
memory of the glorious and
ever Virgin Mary, of whom
Jesus was born to us; of the
apostles, confessors, virgins,
and of all the saints; that so
they may assist us, by their
powerful intercession, to be-
come worthy to contemplate
thee, as they now do, in the
mansion of thy glory.

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SEPTUAGESIMA

ence, and which is, in
place to the living H
iniquities are to be laid.

Hanc igitur oblationein
servitutis nostrse, sed et
cunctae familiae tuae, quae-
surnus Domine, ut placatus
accipias : diesque nostros in
tua pace disponas, atque ab
83 tern a dainnatione nos
eripi, et in electorain tuo-
rum jubeas grege numerari.
Per Christum Dominum
nostrum. Amen.

Quam oblationem tu Deus
in omnibus, qusesumus, be-
nedictam, adscriptam, ra-
tam, rationabilem, accepta-
bilemque f acere digneris ;
ut nobis Corpus et Sanguis
fiat dilectissimi Filii tui Do-
mini nostri Jesu Christi.

few instants, to yield its
t, upon whom all our

Vouchsafe, O God, to accept
this offering which this thy
assembled family presents to
thee as the homage of its most
happy servitude. In return,
give us peace, save us from
thy wrath, and number us
among thy elect, through him
who is coming to us — thy Son
our Saviour.

Yea, Lord, this is the mo-
ment when this bread is to
become his sacred Body, which
is our food; and this wine is
to be changed into his Blood,
which is our drink. Ah! de-
lay no longer, but send to us
this divine- Son our Saviour 1

And here the priest ceases to act as man ; he
now becomes more than a mere minister of the
Church. His word becomes that of Jesus Christ,
with all its power and efficacy. Prostrate yourself
in profound adoration: for God Himself is about
to descend upon our altar, coming down from
heaven.

Qui pridie quam patere-
tur, accepit panem in san-
ctas ac venerabiles manus
suas: et elevatis oculis in
caelum, ad te Deum Patrem
suum omnipotentem, tibi
gratias agens, benedixit,
fregit, deditque discipulis
suis, dicens: Accipite, et
manducate ex hoc omnes.
Hoc est enim Corpus
meum.

What, O God of heaven and
earth, my Jesus, the long-ex-
pected Messias, what else can
I do at this solemn moment
but adore thee, in silence, as
my sovereign Master, and
open my whole heart to thee,
as to its dearest King ? Come,
then, Lord Jesus, come !

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The divine Lamb is now lying on our altar!
Glory and love be to Him for ever ! But He is
come, that He may be immolated. Hence, the
priest, who is the minister of the will of the Most
High, immediately pronounces over the chalice
those sacred words, which will produce the great
mystical immolation, by the separation of the
Victim's Body and Blood. The substances of
bread and wine have ceased to exist : the species
alone are left, veiling, as it were, the Body and
Blood, lest fear should keep us from a mystery,
which God gives us in order to give us confidence.
Let us associate ourselves to the angels, who
tremblingly look upon this deepest wonder.

Simili modo postquam 0 precious Blood! thou

coenatum est, accipiens et price of my salvation ! I adore

hiinc praeclarum calicem in thee! Wash away my sins,

sanctas ac venerabiles ma- and give me a purity above the

nus suas : item tibi gratias whiteness of snow. Lamb

agens, benedixit, deditque ever slain, yet ever living, thou

discipulis suis, dicens : Ac- comest to take away the sins

cipite et bibite ex eo omnes. of the world ! Come also and

Hie est enim Calix San- reign in me by thy power and

guinis mei, novi et jeterni by thy love.

TESTAMENTI: MYSTERIUM
FIDE I : QUI PEO VOBIS ET
PRO MULTIS EFFUNDETUR
IN REMISSIONEM PECCATO-

rum. Hsec quotiescumque
feceritis, in mei" memoriam
facietis.

The priest is now face to face with God. He
again raises his hands towards heaven, and tells
our heavenly Father, that the oblation now on the
altar is no longer an earthly offering, but the Body
and Blood, the whole Person, of His divine Son.

Unde et memores, Do- Father of infinite holiness,

mine, nos servi tui, sed et the Host so long expected is

plebs tua sancta, ejusdem here before thee! Behold

Christi Filii tui Domini this thy eternal Son, who suf-

SEPTUAGBSIMA

nostri tarn beatae Passionis,
necnon et ab inferis Kesur-
rectionis, sed et in ccelos
gloriosae Ascensionis : ofiferi-
mus praeclarae majestati tuae
de tuis donis ac datis Ho-
stiam puram, Hostiam san-
ctam, Hostiam immacula-
tam : Panem sanctum vitae
aeternae, et Calicem salutis
perpetuae.

Supra quae propitio ac
sereno vultu respicere di-
gneris: et accepta habere,
sicuti accepta habere digna-
tus es munera pueri tui justi
Abel, et sacrificium patri-
archae nostri Abrahae, et
quod tibi obtulit summus
sacerdos tuus Melchisedech,
sanctum sacrificium, imma-
culatam hostiam.

fered a bitter passion, rose
again with glory from the
grave, and ascended trium-
phantly into heaven. He is
thy Son; but he is also our
Host, Host pure and spotless,
our meat and drink of ever-
lasting life.

Heretofore thou didst accept
the sacrifice of' the innocent
lambs offered to thee by Abel ;
and the sacrifice which Abra-
ham made thee of his son
Isaac, who, though immolated,
yet lived; and, lastly, the
sacrifice, which Melchisedech
presented thee, of bread and
wine. Receive our Sacrifice,
which is above all those others
It is the Lamb, of whom all
others could be but figures : it
is the undying Victim: it is
the Body of thy Son, who is
the Bread of life, and his
Blood, which, whilst a drink
of immortality for us, is a
tribute adequate to thy glory.

The priest bows down to the altar, and kisses it
as the throne of love on which is seated the Saviour
of men.

Supplices te rogamus, om-
nipotens Deus : jube haec
perferri per manus sancti
angeli tui in sublime altare
tuum, in conspectu divinae
Majestatis tuae : ut quotquot
ex hac altaris participatione,
sacrosanctum Filii tui Cor-
pus et Sanguinem sumpseri-
mus, omni benedictione coe-
lesti et gratia repleamur.

But, O God of infinite
power, these sacred gifts are
not only on this altar here be-
low; they are also on that sub-
lime altar of heaven, which is
before the throne of thy di-
vine Majesty. These two al-
tars are out one and the same,
on which is accomplished the
great mystery of thy glory and
our salvation. Vouchsafe to

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Per eumdem 'Christum Do- make us partakers of the Body
minum nostrum. Amen. and Blood of the august Vic-
tim, from whom flow every
grace and blessing.

Nor is the moment less favourable for making
supplication for the Church suffering. Let us,
therefore, ask the divine Liberator, who has come
down among us, that He mercifully visit, by a ray
of His consoling light, the dark abode of purgatory,
and permit His Blood to flow, as a stream of
mercy's dew, from this our altar, and refresh the
panting captives there. Let us pray expressly
for those among them who have a claim on our
suffrages.

Memento etiam, Domine,
famulorum famularumque
tuarum N. et N., qui nos
praecesserunt cum signo
fidei, et dormiunt in somno
pacis. Ipsis Domine, et
omnibus in Christo quies-
centibus, locum refrigerii,
lucis et pacis, ut indulgeas,
deprecamur. Per eumdem
Christum Dominum no-
strum. Amen.

Dear Jesus ! let the happi-
ness of this thy visit extend to
every portion of thy Church.
Thy face gladdens the elect in
the holy city ; even our mor-
tal eyes can see beneath the
veil of our delighted faith;
ah! hide not thyself from
those brethren of ours, who are
imprisoned in the place of ex-
piation. Be thou refreshment
to them in their flames, light
in their darkness, and peace
in their agonies of torment.

This duty of charity fulfilled, let us pray for
ourselves, sinners, alas ! who profit so little by the
visit which our Saviour pays us. Let us, together
with the priest, strike our breast, saying :

Nobis quoque peccatori-
bus famufis tuis, de multi-
tudine miserationum tua-
rum sperantibus, partem
aliquam et societatem dona-
re digneris cum tuis Sanctis
apostolis etf martyribus :
cum Joanne, Stephano,
Matthia, Barnaba, Ignatio,

Alasl we are poor sinners,
O God of all sanctity! yet do
we hope that thy infinite
mercy will grant us to share
thy kingdom, not, indeed, by
reasou of our works, which
deserve little else than punish-
ment, but because of the
merits of this Sacrifice, which

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SBPTUAGESIMA

Alexandro, Marcellino, Pe-
tro, Felicitate, Perpetua,
Agatha, Lucia, Agnete,
Csecilia, Anastasia, et omni-
bus Sanctis tuis ; intra quo-
rum nos consortium, non
sestimator meriti, sed veniae,
quaesumus, largitor admitte.
Per Christum Dominum no-
strum. Per quern hsec omnia,
Domine, semper bona creas,
sanctificas, vivificas, bene-
dicis, et prsestas nobis : per
ipsum, et cum ipso, et in
ipso, est tibi Deo Patri om-
nipotent, in unitate Spiri-
tus Sancti, omnis honor et
gloria.

While saying these last few words, the priest has
taken up the sacred Host, which was on the altar ;
he has held it over the chalice, thus reuniting the
Body and Blood of the divine Victim, in order to
show that He is now immortal. Then raising up
both Chalice and Host, he offers to God the most
noble and perfect homage which the divine Majesty
could receive.

This solemn and mysterious rite ends the Canon.
The silence of the mysteries is broken. The priest
concludes his long prayers, by saying aloud, and so
giving the faithful the opportunity of expressing
their desire that his supplications be granted :

Per omnia saecula saecu- For ever and ever,
lorum.

Answer him with faith, and in a sentiment of
union with your holy mother the Church :

Amen. Amen! I believe the mys-

tery which has just been ac-
complished. I unite myself
to the offering which has been
made, and to the petitions of
the Church.

we are offering unto thee.
Remember, too, the merits of
thy holy apostles, of thy holy
martyrs, of thy holy virgins,
and of all thy saints. Grant
us, by their intercession, grace
in this world, and glory eter-
nal in the next : which we ask
of thee, in the name of our
Lord Jesus Christ, thy Son.
It is by him thou bestowest
upon us thy blessings of life
and sanctification ; and by
him also, with him, and in
him, in the unity of the Holy
Ghost, may honour and glory
be to thee !

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It is time to recite the prayer which our Saviour
Himself has taught us. Let it ascend to heaven
together with the sacrifice of the Body and Blood
of Jesus Christ. How could it be otherwise than
heard, when He Himself who made it for us, is in
our very hands now while we say it? As this
prayer belongs in common to all God's children, the
priest recites it aloud, and begins by inviting us all
to join in it.

OREMUS. LET tJS PRAY.

Prseceptis salutaribus mo- Having been taught by a
niti, et divina institutione saving precept, and following
f ormati, audemus dicere : the form given us by a divine

instruction,, we thus presume

Pater noster, qui es in Our Father, who art in

coelis, sanctificetur nomen heaven, hallowed be thy

tuum : adveniat regnum tu- name : thy kingdom come :

um : fiat voluntas tua sicut thy will be done on earth as it

in ccelo, et in terra. Panem is in heaven. Give us this day

nostrum quotidianum da our daily bread; and forgive

nobis hodie : et dimitte nobis us our trespasses, as we forgive

debita nostra, sicut et nos them that trespass against us :

dimittimus debitoribus no- and lead us not into tempta-

stris: et ne nos inducas in tion.
tentationem.

Let us answer, with a deep feeling of our
misery :

The priest falls once more into the silence of the
holy mysteries. His first word is an affectionate
Amen to your last petition — deliver us from evil —
on which he forms his own next prayer : and could
he pray for anything more needed ? Evil surrounds
us everywhere, and the Lamb on our altar has been
sent to expiate it and to deliver us from it.

to speak :

THE LORD'S PRAYER

Sed libera nos a malo.

But deliver us from evil.

SEPTUAGESIMA

How many, 0 Lord, are the
evils which beset us! Evils
past, which are the wounds
left on our soul by our sins, and
which strengthen her wicked
propensities. Evils present,
that is, the sins now at this
very time upon our soul; the
weakness of this poor soul,
and the tempations which
molest her. There are, also,
future evils, that is the chas-
tisement which our sins de-
serve from the hand of thy
justice. In presence of this
Host of our salvation, we be-
seech thee, O Lord, to deliver
us from all these evils, and to
accept in our favour the inter-
cession of Mary the Mother of
Jesus, of thy holy apostles
Peter and Paul and Andrew.
Liberate us, break our chains,
give us peace : through Jesus
Christ, thy Son, who with thee
liveth and reigneth God.

The priest is anxious to announce the peace,
which he has asked and obtained; he therefore
finishes his prayer aloud, saying :

Per omnia saecula saecu- World without end.
lorum.

B. Amen. B. Amen.

Then he says :

Pax Domini sit semper May the peace of our Lord
vobiscum. be ever with you.

To this paternal wish, reply :
B. Et cum spiritu tuo. B. And with thy spirit.

The mystery is drawing to a close : God is about
to be united with man, and man with God, by
means of Communion. But first, an imposing and
sublime rite takes place at the altar. So far the

Libera nos, quaesumus,
Domine, ab omnibus malis,
praeteritis, praesentibus et
futuris : et, inter cedent e
beata et gloriosa semper Vir-
gine Dei Genitrice Maria,
cum beatis apostolis tuis
Petro et Paulo, atque An-
drea, et omnibus Sanctis, da
propitius pacem in diebus
nostris : ut ope misericordiae
tuae adjuti, et a peccato simus
semper liberi, et ab omni
perturbatione securi. Per
eumdem Dominum no-
strum Jesum Christum Fi-
lium tuum, qui tecum vivit
et regnat in unitate Spiritus
Sancti Deus.

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priest has announced the death of Jesus ; it is time
to proclaim His Kesurrection. To this end, he
reverently breaks the sacred Host; and having
divided it into three parts, he puts one into the
chalice, thus reuniting the Body and Blood of the
immortal Victim. Do you adore and say :

Haec commixtio et conse- Glory be to thee, O Saviour
cratio Corporis et Sanguinis of the world, who didst, in thy
Domini nostri Jesu Christi, Passion, permit thy precious
fiat accipientibus nobis in Blood to be separated from
vitam seternam. Amen. thy sacred Body, afterwards

uniting them again together
by thy divine power.

Offer now your prayer to the ever-living Lamb,
whom St. John saw on the altar of heaven, standing
though slain : 1 say to this your Lord and King,
who has taken upon Himself all our iniquities in
order to wash them away by His Blood :

Agnus Dei, qui tollis pec- Lamb of God, who takest

cata mundi, miserere nobis, away the sins of the world,

have mercy on us.

Agnus Dei, qui tollis pec- Lamb of God, who takest

cata mundi, miserere nobis, away the sins of the world,

have mercy on us.

Agnus Dei, qui tollis pec- Lamb of God, who takest

cata mundi, dona nobis pa- away the sins of the world,
cem. give us peace.

Peace is the grand object of our Saviour's coming
into the world : He is the Prince of peace. The
divine Sacrament of the Eucharist ought therefore
to be the mystery of peace, and the bond of Catholic
unity ; for, as the apostle says, all we who partake
of one Bread, are all one bread and one body. 2 It
is on this account that the priest, now that he is on
the point of receiving, in Communion, the sacred
Host, prays that fraternal peace may be preserved
in the Church, and more especially in this portion

^poc. v. 6. 2 1 Cor. x. 17.

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SEPTUAGBSIMA

of it which is assembled round the altar. Pray
with him, and for the same blessing :

Domine Jesu Cbriste, qui
dixisti apostolis tuis: Pa-
cem relinquo vobis, pacem
meam do vobis : ne respicias
peccata mea, sed fidein Ec-
clesiae tuse : eamque secun-
dum voluntatem tuam paci-
ficare, et coadunare digneris.
Qui vivis et regnas Deus,
per omnia saecula sseculo-
rum. Amen.

Lord Jesus Christ, who
saidst to thy apostles, « My
peace I leave with you, my
peace I give unto you :' regard
not my sins, but the faith of
thy Church, and grant her that
peace and unity which is ac-
cording to thy will. Who
livest and reignest God for
ever and ever. Amen.

If it be a High Mass, the priest here gives the
kiss of peace to the deacon, who gives it to the
subdeacon, and he to the choir. During this
ceremony, you should excite within yourself feel-
ings of Christian charity, and pardon your enemies,
if you have any. Then continue to pray with the
priest :

Domine Jesu Christe, Fili
Dei vivi, qui ex voluntate
Patris, cooperante Spiritu
Sancto, per mortem tuam
mundum vivificasti : libera
me per hoc sacrosanctum
Corpus, et Sanguinem tuum,
ab omnibus iniquitatibus
meis, et universis malis, et
f ac me tuis semper inhaerere
mandatis, et a te nunquam
separari permittas. Qui cum
eodem Deo Patre et Spiritu
Sancto vivis et regnas Deus
in saecula sseculorum. Amen.

Lord Jesus Christ, Son of
the living God, who, according
to the will of the Father,
through the co-operation of
the Holy Ghost, hast by thy
death given life to the world ;
deliver me by this thy most
sacred Body and Blood from
all my iniquities, and from all
evils; and make me always
adhere to thy commandments,
and never suffer me to be
separated from thee, who with
the same God the Father and
the Holy Ghost, livest and
reignest God for ever and ever.
Amen.

If you are going to Communion at this Mass, say
the following prayer ; otherwise prepare yourself
to make a spiritual Communion :

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Perceptio Corporis tui,
Domine Jesu Christe, quod
ego indignus sumere prae-
sumo, non mihi proveniat
in judicium et condemna-
tionem : sed pro tua pietate
prosit mihi ad tutamentum
mentis' et corporis, et ad
medelam percipiendam. Qui
vivis et regnas cum Deo
Patre in unitate Spiritus
Sancti Deus, per omnia sae-
cula saeculorum. Amen.

Let not the participation of
thy Body, O Lord Jesus
Christ, which I, though un-
worthy, presume to receive,
turn to my judgment and con-
demnation ; but through thy
mercy may it be a safeguard
and remedy both to my soul
and body. Who with God
the Father, in the unity of the
Holy Ghost, livest and reign-
est God for ever and ever.
Amen.

When the priest takes the Host into his hands,
in order to receive it in Communion, say :

Panem coelestem acci- Come, my dear Jesus, come !
piam, et nomen Domini in-
vocabo.

When he strikes his breast, confessing his un-
worthiness, say thrice with him these words, and
in the same disposition as the centurion of the
Gospel, who first used them :

Domine, non sum dignus, Lord, I am not worthy that
ut intres sub tectum meum : thou shouldst enter under my
sed tantum die verbo, et roof ; say it only with one word
sanabitur anima mea. of thine, and my soul shall be

healed.

Whilst the priest receives the sacred Host, if you
also are to communicate, adore profoundly your
God, who is ready to take up His abode within you,
and again say to Him with the bride : ' Come, Lord
Jesus, come !'

But should you not be going to receive sacra-
mentally, make a spiritual Communion. Adore
Jesus Christ who thus visits your soul by His grace,
and say to Him :

Corpus Domini nostri
Jesu Christi, custodiat ani-
mam meam in vitam seter-
nam. Amen.

I give thee, 0 Jesus, this
heart of mine, that thou mayst
dwell in it, and do with me
what thou wilt.

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SEPTUAGESIMA

Then the priest takes the chalice, in thanksgiving,
and says :

Quid retribuam Domino What return shall I make
pro omnibus, quae retribuit to the Lord for all he hath
mini ? Calicem salutaris given to me ? I will take the
accipiam, et nomen Domini chalice of salvation, and will
invocabo. Laudans invoca- call upon the name of the
bo Dominum, et ab inimicis Lord. Praising I will call
meis salvus ero. upon the Lord, and I shall be

saved from mine enemies.

But if you are to make a sacramental Communion,
you should, at this moment of the priest's receiving
the precious Blood, again adore the God who is
coming to you, and keep to your prayer : ' Come,
Lord Jesus, come !'

If, on the contrary, you are going to communi-
cate only spiritually, again adore your divine
Master, and say to Him :

Sanguis Domini nostri I unite myself to thee, my

Jesu Christi custodiat ani- beloved Jesus 1 do thou unite

mam meam in vitam aeter- thyself to me 1 and never let

nam. Amen. us be separated.

It is here that you must approach to the altar,
if you are going to Communion. The dispositions
suitable for holy Communion, during this season of
Septuagesima, are given in the next chapter.

The Communion being finished, and while the
priest is purifying the chalice the first time, say :

Quod ore sum^simus, Do- Thou hast visited me, O
mine, pura mente capiamus : God, in these days of my pil-
ot de munere temporali fiat grimage ; give me grace to
nobis remedium sempiter- treasure up the fruits of this
num. visit for my future eternity.

While the priest is purifying the chalice the
second time, say :

Corpus tuum, Domine, Be thou for ever blessed, O
quod sumpsi, et Sanguis my Saviour, for having ad-
quem potavi, adhsereat vis- mitted me to the sacred mys-

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ceribus meis : et preesta ut tery of thy Body and Blood,
in me non remaneat scele- May my heart and senses pre-
rum macula, quern pura et serve, by thy grace, the purity
sancta refecerunt Sacra- which thou hast imparted to
menta. Qui vivis et regnas them ; and may I be thus
in ssecula sseculorum. Amen, rendered less unworthy of thy

divine visit.

The priest, having read the antiphon called the
Communion, which is the first part of his thanks-
giving for the favour just received from God, where-
by He has renewed His divine presence among us,
turns to the people with the usual salutation ; after
which he recites the prayers, called the Postcom-
munion, which are the completion of the thanks-
giving. You will join him here also, thanking
God for the unspeakable gift He has just lavished
on you, and asking Him, with most earnest entreaty,
that He will bestow upon you a lasting spirit of
compunction.

These prayers having been recited, the priest
again turns to the people, and full of joy for the
immense favour he and they have been receiving,
he says :

Dominus vobiscum. The Lord be with you.

Answer him :

Et cum spiritu tuo. And with thy spirit.

Ite, Missa est. Go, the Mass is finished.

B. Deo gratias. B. Thanks be to God.

The priest makes a last prayer, before giving you
his blessing ; pray with him :

Placeat tibi, sancta Trini- Eternal thanks be to thee,
tas, obsequium servitutis O adorable Trinity, for the
mese, et prsesta ut sacrificium mercy thou hast shown to me,
quod oculis tuse majestatis in permitting me to assist at
indignus obtuli, tibi sit this divine Sacrifice. Pardon
acceptable, mihique, et me the negligence and cold-
omnibus, pro quibus illud ness wherewith I have re-
obtuli, sit, te miserante, ceived so great a favour, and

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SEPTUAGESIMA

propitiabile. Per Christum deign to confirm the blessing,
Dominum nostrum. Amen, which thy minister is about to

give me in thy name.

The priest raises his hand, and thus blesses
you :

Benedicat vos omnipotens May the almighty God,
Deus, Pater, et Filius, et Father, Son, and Holy Ghost,
Spiritus Sanctus. bless you !

jR. Amen. B. Amen.

He then concludes the Mass, by reading the first
fourteen verses of the Gospel according to St. John,
which tell us of the eternity of the Word, and of the
mercy which led Him to take upon Himself our
flesh, and to dwell among us. Pray that you may
be of the number of those, who, now that He has
come unto His own, receive Him, and are made the
sons of God.

V. Dominus vobiscum. F. The Lord be with you.

i?. Et cum spiritu tuo. jB. And with thy spirit.

THE Li

Inititim sancti Evangelii
secundum Joannem.

Cap. 1.

In principio erat Verbum,
et Verbum erat apud Deum,
et Deus erat Verbum. Hoc
erat in principio apud
Deum. Omnia per ipsum
facta sunt ; et sine ipso fa-
ctum est nihil. Quod factum
est, in ipso vita erat, et vita
erat lux hominum : et lux in
tenebris lucet, et tenebrae
earn non comprehenderunt.
Fuit homo missus a Deo, cui
nomen erat Joannes. Hie
venit in testimonium, ut te-
stimonium perhiberet de lu-
mine, ut omnes crederent

IT GOSPEL

The beginning of the holy
Gospel according to John.

Ch. 1.

In the beginning was the
Word, and the Word was with
God, and the Word was God.
The same was in the begin-
ning with God. All things
were made by him, and with-
out him was made nothing
that was made. In him was
life, and the life was the light
of men ; and the light shineth
in the darkness, and the dark-
ness did not comprehend it.
There was a man sent from
God, whose name was John.
This man came for a witness,
to give testimony of the light

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ON HOLY COMMUNION

per ilium. Non erat ille
lux, sed ut testimonium per-
hiberet de lumine. Erat lux
vera; quae illuminat omnem
hominem venientem in hunc
mundum. In mundo erat, et
mundus per ipsum factus
est, et mundus eum non co-
gnovit. In propria venit, et
sui eum non receperunt.
Quotquot autem receperunt
eum, dedit eis potestatem
filios Dei fieri, his qui cre-
dunt in nomine ejus : qui
non ex sanguinibus, neque
ex voluntate carnis, neque
ex voluntate viri, sed ex Deo
nati sunt. Et Verbum
caro factum est, et habi-
tavit in nobis : et vidimus
gloriam ejus, gloriam quasi
Unigeniti a Patre, plenum
grata et veritatis.

B. Deo gratias.

that all men might believe
through him. He was not the
light, but was to give testi-
mony of the light. That was
the true light which enlight-
eneth every man that cometh
into this world. He was in
the world, and the world was
made by him, and the world
knew him not. He came unto
his own, and his own received
him not. But as many as
received him, to them he gave
power to be made the sons of
God; to them that believe in
his name, who are born, not
of blood, nor of the will of the
flesh, nor of the will of man,
but of God. And the Word
was made flesh, and dwelt
among us; and we saw his
glory, as it were the glory of
the Only - Begotten of the
Father, full of grace and truth.
B. Thanks be to God.

CHAPTEE THE SIXTH

ON HOLY COMMUNION DURING SEPTUAGESIMA

We have already said that the Christian who, by
the meditations suitable to the spirit of Septua-
gesima, has come to a clearer knowledge, not only
of the sad consequences of original sin, but also ol
the malice of his own personal faults, should be all
the more eager to assist at the holy Sacrifice,
wherein is offered the Victim of man's salvation.
But now that his own unworthiness is more than
ever evident to him, ought he to abstain from
partaking, by holy Communion, of this life-giving
and purifying Host? Such is not our Saviour's
will. He came down from heaven, not to judge,

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SEPTUAGESIMA

but to save us. 1 He knows how long and rugged
is the road we have to traverse, before we reach
that happy day, on which we shall rest with Him,
in the joy of His Eesurrection. He has compassion
on us; He fears lest we faint in the way; 2 and He,
therefore, offers us the divine food, which gives
life and strength to our souls, and refreshes them
in their toil. We feel that our hearts are not yet
pure enough; let us, then, with a humble and
contrite heart, go to Him who has come that He
may restore to our souls their original beauty.
Let us, at all times, remember the solemn in-
junction, which this Saviour so graciously deigned
to give us : ' Except ye eat the Flesh of the Son
of Man, ye shall not have life in you/ 3

If, therefore, sin has no longer dominion over
us; if we have destroyed it by true sorrow and
sincere confession, made efficacious by the absolu-
tion of God's priest : left us not deprive ourselves
of the Bread of life, 4 no matter how great soever
our infirmities may seem ; for it is for us that our
Jesus has prepared the feast. If we feel that the
chains of sin are still upon us ; if by self-examina-
tion, made with the light of the truth that is now
granted to us, we discover in our souls certain
stains, which the false principles of the world and
too easy a conscience have hitherto made us over-
look; let us lose no time, let us make a good
confession : and when we have made our peace with
the God of mercy, let us approach the holy Table,
and receive the pledge of our reconciliation.

Yes, let us go to holy Communion, during this
season of Septuagesima, with a most heart-felt
conviction of our unworthiness. It may be that
hitherto we have sometimes gone with too much
familiarity, on account of our not sufficiently

1 St. John iii. 17. 2 St. Matt. xv. 32.

3 St. John vi. 54. * Ibid., 35.

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ON HOLY COMMUNION

understanding our nothingness, our misery, and
the infinite holiness of the God who thus unites
Himself with His sinful creatures. Henceforth,
our heart shall be more truthful ; blending together
the two sentiments of humility and confidence, we
will say, with an honest conviction, those words of
the centurion of the Gospel, which the Church puts
upon our lips, when she is distributing to us the
Bread of life : ' Lord, I am not worthy that thou
shouldst enter under my roof; say but the word,
and my soul shall be healed/ 1

We will here give, as in the two preceding
seasons, acts, which may serve as a preparation for
holy Communion during these weeks of Septua-
gesima. There are souls that feel the want of
some such assistance as this ; and, for the same
reason, we will add a form of thanksgiving for after
Communion.

The signal grace which thou, 0 my God, hast granted to
me, that I should know the wounds of my soul, has revealed
to me the greatness of my misery. I have been taught how
deep was the darkness that covered me, and how much I
needed thy divine light. But whilst the torch of faith has
thus shown me the abyss of my own poor nature, it has also
taught me how wonderful are the works, which thy love of
thy ungrateful creature has made thee undertake, in order
that thou mightest raise him up and save him. It was for
me thou didst assume my human nature, and wast born at
Bethlehem ; it is for me that thou art soon to shed thy Blood
on the cross. Thou commandest me to believe these mira-
cles of thy love. I do believe them, 0 my God, humbly and
gratefully. I also believe, and with an equally lively faith,
that in a few moments thou art to give thyself to me in this
ineffable mystery of holy Communion. Thou sayest to me :
* This is my Body, this is my Blood ': — thy word is enough ;
in spite of my unworthiness seeming to forbid the possibility

BEFOBE COMMUNION

ACT OF FAITH

1 St. Matt. viii. 8.

5—2

SEPTUAGBSIMA

of such Communion, I believe, I consent, I bow down before
thine infinite truth. Oh 1 can there be Communion between
the God of all holiness and a sinner such as I ? And yet
thou assurest me that thou art verily coming to me ! I
tremble, 0 eternal Truth, but I believe. I confess that thy
love of me is infinite, and that, having resolved to give thy-
self to thy poor and sinful creature, thou wilt suffer no
obstacle to stand in thy way !

During the season just past, I have often contemplated, O
my Jesus, thy coming from thy high throne into the bosom
of Mary, thy uniting thy divine Person to our weak mortal
nature, and thy being born in the crib of a poor stable. And
when I thought on these humiliations of my God, they
taught me not only to love thee tenderly, but also to know
my own nothingness, for I saw more clearly what an infinite
distance there is between the creature and his Creator ; and
seeing these prodigies of thy immense love, I gladly confessed
my own vileness. But now, dearest Saviour, 1 am led to
consider something far more humiliating than the lowliness
of my nature. That nothingness should be but nothingness,
is not a sin. No ; it is my sins that appal me. Sin has so
long tyrannized over me ; its consequences are still upon me ;
it has given me such dangerous tendencies; and I am so
weak in resisting its bidding. When my first parent sinned,
he hid himself, lest he should meet thee ; and thou biddest
me come unto thee, not to sentence me to the punishment I
deserve, but to give me, oh ! such a mark of love — union with
thyself ! Can this be ? Art thou not the infinitely holy God ? I
must needs yield, and come, for thou art my sovereign Master ;
and who is there that dares resist thy will ? I come, then,
humbling myself, even to my very nothingness, before thee,
and beseeching thee to pardon my coming, for I come because
thou wilt have it so.

And shall I, O my Jesus, confess thus the grievousness
and multitude of my sins, without promising thee to sin no
more ? Thou wishest this sinner to be reconciled with thee,
thou desirest to press him to thy sacred Heart: and could he,
whilst thanking thee for this thy wonderful condescension,
still love the accursed cause which made him thine enemy ?
No, my infinitely merciful God, no 1 I will not, like my first

ACT OF HUMILITY

ACT OF CONTRITION

ON HOLY COMMUNION

parent, seek to escape thy justice, but, like the prodigal son,
I will arise and go to my Father ; like Magdalene, I will take
courage and enter the banquet-hall ; and, though trembling
at the sight of my sins, I will comply with thy loving invita-
tion. My heart has no further attachment to sin, which I
hate and detest as the enemy of thy honour and of my own
happiness. I am resolved to shun it from this time forward,
and to spare no pains to free myself from its tyranny. There
shall be no more of that easy life which chilled my love, nor
of that studied indifference which dulled my conscience, nor
of those dangerous habits which led me to stray from my
loyalty to thee. Despise not, O God, this my humble and
contrite heart.

Such is thy love for us in this world, O my Jesus, that, as
thou thyself sayest, thou art come not to judge, but to save.
I should not satisfy thee, in this happy Communion hour,
were I to offer thee but this salutary fear, which has led me
to thy sacred feet, and this shame-stricken conscience, which
makes me tremble in thy holy presence. The visit thou art
about to pay me is a visit of love. The Sacrament, which is
going to unite me to thee, is the Sacrament of thy love.
Thou, my good Shepherd, hast said, that he loves most, who
has been forgiven most. My heart then must dare to love
thee ; it must love thee with all its warmth ; the very recollec-
tion of its past disloyalty must make its loving thee doubly
needed and doubly fervent. Ah ! sweet Lord ! See this
poor heart of mine ; strengthen it, console it, drive away its
fears, make it feel that thou art its Jesus 1 It has come
back to thee, because it feared thee ; if it love thee, it will
never again leave thee.

And thou, O Mary, refuge of sinners, help me to love him,
who is thy Son, and our Brother. Holy angels ! ye who live
eternally on that love, which has never ceased to glow in
your mighty spirits, remember, I reverently pray you, that
this God created me, as he did you, that I might love him.
All ye holy saints of God ! I beseech you, by the love where-
with ye are inebriated in heaven, graciously give me a thought,
and prepare now my heart to be united with him. Amen.

ACT OF LOVE

SEPTUAGESIMA

AFT EE COMMUNION
ACT OF ADORATION

Thou art here within me, great God of heaven ! Thou art,
at this moment, residing in a sinner's heart I I, yea, I, am
thy temple, thy throne, thy resting-place! How shall I
worthily adore thee, who hast deigned to come down into
this abyss of my lowliness and misery? The angels veil their
faces in thy presence ; thy saints lay their crowns at thy feet ;
and I, that am but a sinful mortal, how shall I sufficiently
honour thee, O infinite Power, infinite Wisdom, infinite Good-
ness ? This soul, wherein thou art now dwelling, has pre-
sumed so many times to set thee at defiance, and boldly
disobey and break thy commands. And thou canst come to
me after all this, and bring all thy beauty and greatness with
thee ! What else can I do, but give thee the homage of a
heart, that knows not how to bear the immensity of the
honour thou art now lavishing on me ? Yes, my own won-
derful and loving God, I adore thee ; I acknowledge thee to
be the sovereign Being, the Creator and preserver of all
creatures, and the undisputed Master of everything that
belongs to me. I delightedly confess my dependence on thee,
and offer thee, with all my heart, my humble service.

ACT OF THANKSGIVING

Thy greatness, 0 my God, is infinite ; but thy goodness to
me is incomprehensible. Thy being now present within this
breast of mine is, I know, a proof of that immense power,
which shows itself where and when it wills ; but it is also a
mark of thy love for me. Thou art come to my soul, that
thou mayst be closely united with her, comfort her, give- her
a new life, and bring her all good things. Oh! who will
teach me how to value this grace, and thank thee for it in a
becoming way ? But how shall I hope to value it as I ought,
when I am not able to understand either the love that brings
thee thus within me, or my own need of having thee ? And
when I think of my inability to make thee a suitable return of
thanks, I feel as though I can give thee nothing but my
speechless gratitude. Yet thou wiliest that this my heart,
poor as it is, should give thee its thanks ; thou takest delight
in receiving its worthless homage. Take it, then, my loving
Jesus ! I give it thee with all possible joy, and beseech thee
to reveal unto me the immensity of thy gift, and to enrich me
more that I may give thee more.

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ON HOLY COMMUNION

ACT OF LOVE

But nothing will satisfy thee, 0 my infinite Treasure, unless
I give thee my love. Thou hast ever loved me, and thou art
stUl loving me; I must love thee in return! Thou hast
borne with me ; thou hast forgiven me ; thou art, at this
moment, overpowering me with honour and riches ; and all
this out of love for me ! The return thou askest of me, is
my love ! Gratitude will not content thee, thou wilt have
my love! But, Jesus, my dear Jesus! — my past life — the
long years I have spent in offending thee — rise up before me,
and tell me to hide myself from thee! And yet, whither
could I go without carrying thee within me, for thou hast
taken up thine abode in my inmost soul ? No, I will not run
from thee ! I will summon all the energies of my heart to
tell thee that I love thee ; that thy love for me has emboldened
me ; that I belong to thee ; that I love thee above all else that
I love ; and that, henceforth, all my joy and happiness shall
be in pleasing thee, and doing whatsoever thou askest of me.

I know, dear Jesus, that what thou askest of me is not the
passing sentiment of a heart excited by the thought of thy
goodness towards it. Thou hast loved me from eternity;
thou lovedst me, even when I was doing nothing for thee ;
thou hast given me light to know my miseries ; thou hast
shielded me against thine own angry justice; thou hast
mercifully pardoned me a countless number of times ; thou
art even now embracing me with tenderest love ; and all these
works of thy almighty hand have been but for one end — to
make me give myself to thee, and live, at last, for thee. It is
this thou wouldst obtain of me, by granting me this precious
earnest of thy love, which I have just received. Thou hast
said, speaking of this ineffable gift : * As I live by the Father ;
so he that eateth me, the same also shall live by me.' 1 Hence-
forth, 0 Bread, which came down from heaven I 2 thou art the
source of my life. Now, more than ever, my life belongs to
thee. I give it unto thee. I dedicate unto thee my soul, my
body, my faculties, my whole being. Do thou direct and

fovern me. I resign myself entirely into thy hands. I am
lind, but thy light will guide me ; I am weak, but £ny power
will uphold me ; I am inconstant, but thy unchangeableness
will give me stability. I trust unreservedly in thy mercy,
which never abandons them that hope in thee.

ACT OF OBLATION

i St. John vi. 58.

8 Ibid., 51.

SEPTUAGESIMA

O Mary ! pray for me, that I lose not the fruit of this visit.
Holy angels! watch over this dwelling-place of your Lord,
which he has .so mercifully chosen : let nothing defile it.
0 all ye saints of God I pray for the sinner, unto whom he
has given this pledge of his divine pardon.

CHAPTEE THE SEVENTH

ON THE OFFICE OF VESPEKS FOR SUNDAYS AND
FEASTS DURING SEPTUAGESIMA

The Office of Vespers, or Evensong, consists firstly
of the five following psalms and antiphons. Ac-
cording to our custom, we preface each psalm with
a short explanation, in order to draw attention to
what is most in harmony with the spirit of Septua-
gesima.

After the Pater and Ave have been said in secret,
the Church commences this Hour with her favourite
supplication :

V. Deus in adjutorium
meum intende.

B. Domine, ad adjuvan-
dum me festina.

Gloria Patri, et Filio, et
Spiritui Sancto :

Sicut erat in principio et
nunc et semper, et in ssecula
sseculorum. Amen.

Laus tibi, Domine, Bex
ffiternse gloriae.

Ant. Dixit Dominus.

V. Incline unto my aid, 0
God.

B. O Lord, make haste to
help me.

Glory be to the Father, and
to the Son, and to the Holy
Ghost.

As it was in the beginning,
is now, and ever shall be, world
without end. Amen.

Praise be to thee, 0 Lord,
King of eternal glory.

Ant. The Lord said.

The first psalm is a prophecy of the future glory
of the Messias. It shows us His triumph; after
His humiliations and His cross, the Man- God
shall sit on the right hand of His Father. More-
over, He is to come again into this world, to judge

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VESPERS

it, and to crush the proud heads of sinners. Whilst
thus celebrating His glory, let us not forget His
justice.

psalm 109

Dixit Dominus Domino
meo : * Sede a dextris meis.

Donee ponam inimicos
tuos: * scabellum pedum
tuorum.

Yirgam virtutis tuae emit-
tet Dominus ex Sion : * do-
minate in medio inimicorum
tuorum.

Tecum principium in die
virtutis tuae in splendoribus
sanctorum : * ex utero ante
luciferum genui te.

Juravit Dominus, et non
poenitebit eum : * Tu es Sa-
cerdos in aeternurn secun-
dum ordinem Melchisedech.

Dominus a dextris tuis : *
confregit in die irae suae re-
ges.

Judicabit in nationibus,
implebit ruiDas : * conquas-
sabit capita in terra multo-
rum.

De torrente in via bibet : *
propterea exaltabit caput.

Ant. Dixit Dominus Do-
mino meo, sede a dextris
meis.

Ant. Fidelia.

The Lord said to my Lord,
his Son : Sit thou at my right
hand, and reign with me.

Until, on the day of thy last
coming, I make thy enemies
thy footstool.

0 Christ ! the Lord thy
Father, will send forth the
sceptre of thy power out of
Sion : from thence rule thou in
the midst of thy enemies.

With thee is the principality
in the day of thy strength, in
the brightness of the saints :
For the Father hath said to
thee : From the womb, before
the day-star, I begot thee.

The Lord hath sworn, and
he will not repent: he hath
said, speaking of thee, the God-
Man: Thou art a priest for
ever, according to the order of
Melchisedech.

Therefore, 0 Father, the
Lord thy Son is at thy right
hand: he hath broken kings
in the day of his wrath.

He shall also judge among
nations : in that terrible com-
ing, he shall fill the ruins of
the world: he shall crush the
heads in the land of many.

He cometh now in humility :
he shall drink, in the way, of
the torrent of sufferings : there-
fore, shall he lift up the head.

Ant. The Lord said to my
Lord, sit thou at my right
hand.

Ant. Faithful.

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SEPTUAGESIMA

The following psalm commemorates the mercies
of God to His people, the promised Covenant, the
Redemption, His fidelity to His word. But it also
tells us that the name of the Lord is terrible because
it is holy ; and concludes by telling us, that the fear
of the Lord is the beginning of wisdom.

psalm 110

I will praise thee, O Lord,
with my whole heart : in the
counsel of the just, and in the
congregation.

Great are the works of the
Lord : sought out according to
all his wills.

His work is praise and mag-
nificence : and his justice con-
tinueth for ever and ever.

He hath made a remem-
brance of his wonderful works,
being a merciful and gracious
Lord: he hath given food to
them that fear him.

He will be mindful for ever
of his covenant with men : he
will show forth to his people
the power of his works.

That he may give them, his
Church, the inheritance of the
Gentiles: the works of his
hands are truth and judgment.

All his commandments are
faithful, confirmed for ever
and ever: made in truth and
equity.

He hath sent redemption
to his people ; he hath thereby
commanded his covenant for
ever.

Holy and terrible is his
name : the fear of the Lord is
the beginning of wisdom.

A good understanding to all
that do it : his praise continu-
eth for ever and ever.

Confitebor tibi, Domine,
in toto corde meo : * in con-
silio justorum et congrega-
tione.

Magna opera Domini: *
exquisita in omnes volunta-
tes ejus.

Conf essio et magnificentia
opus ejus : * et justitia ejus
manet in sseculum sseculi.

Memoriam fecit mirabi-
lium suorum, misericors et
miserator Dominus : * escam
dedit timentibus se.

Memor erit in sseculum
testamenti sui: * virtutem
operum suorum annuntiabit
populo suo.

Ut det illis haereditatem
Gentium : * opera manuum
ejus Veritas et judicium.

Fidelia omnia mandata
ejus, confirmata in sseculum
sseculi : * facta in veritate
et sequitate.

Bedemptionem misit po-
pulo suo : * mandavit in
seternum testamentum su-
um.

Sanctum et terribile no-
men ejus : * initium sapien-
tise timor Domini.

Intellectus bonus omnibus
facientibus eum : * laudatio
ejus manet in saeculum sae-
culi.

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VESPEBS

Ant. Fidelia omnia man- Ant. Faithful are all his
data ejus; confirmata in commandments confirmed for
sseculum saeculi. ever and ever.

Ant. In mandatis. Ant. In his command-

ments.

The next psalm sings the happiness of the just
man, and his hopes on the day of his Lord's coming.
It tells us, likewise, of the confusion and despair
which will torment the sinner, who, during life, was
insensible to his own interests, and deaf to the
invitations made him by the Church.

psalm 111

Beatus vir, qui timet Do-
minum : * in mandatis ejus
volet nimis.

Potens in terra erit semen
ejus : ■ * generatio rector um
benedicetur.

Gloria, et divitiae in domo
ejus : * et justitia ejus manet
ip. saeculum saeculi.

Exortum est in tenebris
lumen rectis : * misericors,
et miserator, et justus.

Jucundus homo, qui mise-
retur et commodat, disponet
sermones suos in judicio : *
quia in aeternum non com
movebitur.

In memoria aeterna erit
justus : * ab auditione mala
non timebit.

Paratum cor ejus sperare
in Domino, confirmatum est
cor ejus : * non commovebi-
tur donee despiciat inimicos
suos.

Dispersit, dedit pauperi-
bus, justitia ejus manet in

Blessed is the man that
feareth the Lord : he shall
delight exceedingly in his
commandments.

His seed shall be mighty
upon earth: the generation
of the righteous shall be
blessed.

Glory and wealth shall be
in his house : and his justice
remaineth for ever and ever.

To the righteous a hght is
risen up in darkness : he is
merciful, and compassionate,
and just.

Acceptable is the man that
showeth mercy and lendeth ;
he shall order his words with
judgment : because he shall
not be moved for ever.

The just shall be in ever-
lasting remembrance : he shall
not fear the evil hearing.

His heart is ready to hope
in , the Lord ; his heart is
strengthened ; he shall not
be moved until he look over
his enemies.

He hath distributed, he hath
given to the poor ; his justice

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SBPTTTAGBSIMA

saeculum saeculi: * cornu
ejus exaltabitur in gloria.

Peccator videbit, et irasce-
tur, dentibus suis fremet et
tabescet : * desiderium pec-
catorum peribit.

Ant. In mandatis ejus
cupit nimis.
Ant. Sit nomen Domini.

remaineth for ever and ever :
his horn shall be exalted in
glory.

The wicked shall see, and
shall be angry ; he shall gnash
with his teeth, and pine away ;
the desire of the wicked shall
perish.

Ant. In his commandments
he delighteth exceedingly.

Ant. May the name of the
Lord.

The psalm, Laudate pueri, is a canticle of praise
to the Lord, who, from His high heaven, has taken
pity on the fallen human race, and facilitated its
return to its Maker.

PSALM 112

Laudate, pueri, Domi-
num : * laudate nomen Do-
mini.

Sit nomen Domini bene-
dictum: * ex hoc nunc et
usque in sseculum.

A solis ortu usque ad oc-
casum: * laudabile nomen
Domini.

Excelsus super omnes
gentes Dominus : * et super
coelos gloria ejus.

Quis sicut Dominus Deus
noster qui in altis habitat : *
et humilia respicit in coelo
et in terra ?

Suscitans a terra inopem :*
et de stercore erigens pau-
per em.

Ut collocet eum cum prin-
cipibus: * cum principibus
populi sui.

Qui habitare f acit sterilem
in domo : * matrem filiorum
lsetantem.

Praise the Lord, ye chil-
dren; praise ye the name of
the Lord.

Blessed be the name of the
Lord : from henceforth now
and for ever.

From the rising of the sun
unto the going down of the
same, the name of the Lord is
worthy of praise.

The Lord is high above all
nations: and his glory above
the heavens.

Who is as the Lord * our
God, who dwelleth on high :
and looketh down on the low
things in heaven and in earth ?

Kaising up the needy from
the earth: and lifting up the
poor out of the dunghill.

That he may place him with
princes: with the princes of
his people.

Who maketh a barren wo-
man to dwell in a house, the
joyful mother of children.

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VESPERS

Ant. Sit nomen Domini
benedictum in saecula.
Ant. Nos qui vivimus.

Ant. May the name of the
Lord be for ever blessed.
Ant. We that live.

The fifth psalm, In exitu, recounts the prodigies
witnessed under the ancient Covenant : they were
figures, whose realities are to be accomplished in
if we will but return to the Lord our God. He

will deliver Israel from Egypt, emancipate the
Gentiles from their idolatry, and pour out a blessing
on every man who will consent to fear and love the
Lord.

psalm 113

In exitu Israel de ^gyp-
to: * domus Jacob de po-
pulo barbaro.

Facta est Judaea sanctifi-
catio ejus : * Israel potestas
ejus.

Mare vidit, et fugit : * Jor-
danis conversus est retror-
sum.

Montes exsultaverunt ut
arietes: * et colles sicut
agni ovium.

Quid est tibi, mare, quod
fugisti: * et tu Jordanis,
quia conversus es retror-
sum ?

Montes exsultastis sicut
arietes : * et colles sicut
agni ovium ?

A facie Domini mota est
terra : * a facie Dei Jaeok

Qui convertit petram in
stagna aquarum: * et ru-
pem in fontes aquarum.

Non nobis, Domine, non
nobis : * sed nomini tuo da
gloriam.

Super misericordia tua, et
veritate tua: * nequando

When Israel went out of
Egypt, the house of Jacob
from a barbarous people.

Judea was made his sanc-
tuary, Israel his dominion.

The sea saw and fled; Jor-
dan was turned back.

The mountains skipped like
rams : and the hills like the
lambs of the flock.

What ailed thee, 0 thou sea,
that thou didst flee : and thou,
O Jordan, that thou wast
turned back ?

Ye mountains that ye
skipped like rams : and ye
hills like lambs of the flock ?

At the presence of the Lord
the earth was moved, at the
presence of the God of Jacob.

Who turned the rock into
pools of water, and the stony
hills into fountains of water.

Not to us, O Lord, not to
us: but to thy name give
glory.

For thy mercy, and for thy
truth's sake : lest the Gentiles

Digitized

by Google

SBPTUAGBSIMA

dicant Gentes : Ubi est Deus
eorum ?

Deus autem noster in
coelo: * omnia quaecumque
voluit, fecit.

Simulacra Gentium ar-
gentum et aurum : * opera
manuum hominum.

08 habent, et non loquen-
tur : * oculos habent, et non
videbunt.

Aures habent, et non au-
dient : * nares habent et non
odorabunt.

Manus habent, et non pal-
pabunt, pedes habent et non
ambulabunt : * non clama-
bunt in gutture suo.

Similes illis fiant qui fa-
ciunt ea : * et omnes qui
confidunt in eis.

Domus Israel speravit in
Domino: * adjutor eorum,
et protector eorum est.

Domus Aaron speravit in
Domino: * adjutor eorum,
et protector eorum est.

Qui timent Dominum,
speraverunt in Domino :

* adjutor eorum, et prote-
ctor eorum est.

Dominus memor fuit no-
stri : * et benedixit nobis.
Benedixit domui Israel :

* benedixit domui Aaron.

Benedixit omnibus qui ti-
ment Dominum: * pusillis
cum majoribus.

Adjiciat Dominus super
vos : * super vos, et super
filios vestros.

Benedicti vos a Domino :

* qui fecit ccelum et terram.
Coelum cceli Domino: *

terram autem dedit filiis
hominum.

should say : Where is their
God?

But our God is in heaven:
he hath done all things what-
soever he would.

The idols of the Gentiles are
silver and gold : the works of
the hands of men.

They have mouths, and
speak not: they have eyes,
and see not.

They have ears, and hear
not : they have noses, and
smell not.

They have hands, and feel
not : they have feet, and walk
not : neither shall they cry out
through their throat.

Let them that make them
become like unto them : and
all such as trust in them.

The house of Israel hath
hoped in the Lord : he is their
helper and their protector.

The house of Aaron hath
hoped in the Lord : he is their
helper and their protector.

They that feared the Lord
have hoped in the Lord : he
is their helper and their pro-
tector.

The Lord hath been mindful
of us, and hath blessed us.

He hath blessed the house
of Israel : he hath blessed the
house of Aaron.

He hath blessed all that
fear the Lord, both little and
great.

May the Lord add blessings
upon you : upon you, and upon
your children.

Blessed be you of the Lord,
who made heaven and earth.

The heaven of heaven is the
Lord's : but the earth he has
given to the children of men.

Digitized by Google

VESPERS

Non mortui laudabunt te,
Domine : * neque omnes qui
descendunt in infernum.

Sed nos qui vivimus, be-
nedicimus Domino : * ex hoc
nunc et usque in sseculum.

Ant. Nos qui vivimus,
benedicimus Domino.

The dead shall not praise
thee O Lord : nor any of them
that go down to hell.

But we that live bless the
Lord : from this time now and
for ever.

Ant. We that live bless the
Lord. .

After these five psalms, a short lesson from the
holy Scriptures is read. It is called Capitulum,
bebauee it is always very short. The one for each
Sunday is given in the Proper.

After the capitulum, follows the hymn, Lucis
Creator. It was written by St. Gregory the Great.
It sings of creation, and celebrates the praises of
that portion of it which was called forth on this
first day — the light. The saint teaches us to ask
that our soul may be roused, may be loosed from
the spells of this life, and may turn all her energies
to eternal things.

HYMN*

Lucis Creator optime,
Lucem dierum proferens :
Primordiis lucis novse,
Mundi parans originem.

O infinitely good Creator of
the light ! by thee was pro-
duced the light of day, pro-
viding thus the world's begin-
ning with the beginning of the
new-made light.

* According to the monastic

B. breve. Quam magnificata
sunt, * Opera tua Domine.
Quam. V. Omnia in Sapientia
fecisti. * Opera. Gloria Patri,
etc. Quam.

Lucis Creator optime,
Lucem dierum proferens ;
Primordiis lucis novae,
Mundi parans originem.

Qui mane junctum vesperi
Diem vocari prsecipis,
Tetrum chaos illabitur,
Audi preces cum fletibus.

rite, it is as follows : —

Ne mens gravata crimine,
Vitse sit exsul munere,
Dum nil perenne cogitat,
Seseque culpis illigat.

Coelorum pulset intimum,
Vitale tollat prsemium :
Vitemus omne noxium,
Purgemus omne pessimum,

Prsesta, Pater piissime,
Patrique compar Unice,
Cum Spiritu Paraclito
Eegnans per omne sseculum.
Amen.

Digitized

by Google

SEPTUAGESIMA

Qui mane junctum vesperi
Diem vocari prsecipis,
IUabitur tetrum chaos.
Audi preces cum fletibus.

Ne mens gravata crimine,
Vitse sit exsul munere,
Dum nil perenne cogitat.
Seseque culpis illigat.

Cceleste pulset ostium
Vitale tollat praemium :
Vitemus omne noxium,
Purgemus omne pessimum.

Prsesta, Pater piissime,
Patrique compar Unice,
Cum Spiritu Paraclito
Eegnans per omne sseculum.

Amen.

V. Dirigatur, Domine,
oratio mea,

B. Sicut incensum in
conspectu tuo.

Then is said the Magnificat antiphon, which is
to be found in the proper. After this, the Church
sings the canticle of Mary, the Magnificat, in which
are celebrated the divine maternity and all its con-
sequent blessings. This exquisite canticle is an
essential part of the Vespers throughout the year.
Let us unite with all generations, and call her
' blessed ' ; but let us, also, enter into those senti-
ments of humility, which she recommends to us
both by her words and her example. Her inspired
lips speak to us this promise: If the great God,
whose triumph is to gladden us on the glorious day
of Easter, find us humble and submissive, He will
exalt us, yea, raise us up even to Himself ; if we
confess our misery and poverty to Him, He will
enrich us, even to the full, with every blessing.

Thou biddest us call the
time from morn till eve, day ;
this day is over ; dark night
comes on — oh! hear our tear-
ful prayers.

Let not our soul, weighed
down by crime mis- spend thy
gift of life, and, forgetting
what is eternal, be earth-tied
by her sins.

Oh ! may we strive to enter
our heavenly home, and bear
away the prize of life: may
we shun what would injure us,
and cleanse our soul from her
defilements.

Most merciful Father ! and
thou, his only-begotten Son,
coequal with him, reigning for
ever with the holy Paraclete 1
grant this our prayer. Amen.

V. May my prayer, O Lord,
ascend,

jB. Like incense in thy sight.

Digitized by

VESPERS

OUR LADY S CANTICLE
(St. Luke i.)

Magnificat : * anuria mea
Dominum.

Et exsultavit spiritus me-
ns : * in Deo salutari meo.

Quia respexit humilitatem
ancillse suae : * ecce enim ex
hoc beatam me dicent om-
nes generationes.

Quia fecit mihi magna
qui potens est : * et san-
ctum nomen ejus.

Et misericordia ejus a pro-
genie in progenies : * timen-
tibus eum.

Fecit potentiam in brachio
suo : * dispersit superbos
mente cordis sui.

Deposuit potentes de sede :
* et exaltavit humiles.

Esurientes implevit bo-
nis: * et divites dimisit
inanes.

Suscepit Israel puerum
suum : * recordatus miseri-
cordise suae.

Sicut locutus est ad patres
nostros : * Abraham et se-
mini ejus in ssecula.

My soul doth magnify the
Lord.

And my spirit hath rejoiced
in God my Saviour.

Because he hath regarded
the humility of his handmaid :
for, behold from henceforth
all generations shall call me
blessed.

Because he that is mighty
hath done great things to me :
and holy is his name.

And his mercy is from gene-
ration unto generation, to them
that fear him.

He hath showed might in
his arm : he hath scattered the
proud in the conceit of their
heart.

He hath put down the
mighty from their seat : and
hath exalted the humble.

He hath filled the hungry
with good things : and the rich
he hath sent empty away.

He hath received Israel his
servant, being mindful of his
mercy.

As he spake to our fathers,
to Abraham and to his seed
for ever.

The Magnificat antiphon is then repeated. The
prayer, or Collect, will be found in the proper of
each Sunday.

The Vespers end with the following versicles :

V. Benedicamus Domino.

R. Deo gratias.

V. FideSum animse per
misericordiam Dei requie-
scant in pace.

B. Amen.

V. Let us bless the Lord.

B. Thanks be to God.

V. May the souls of the
faithful departed, through the
mercy of God, rest in peace.

B. Amen.

Digitized

byGoogk

SBPTUAGESIMA

CHAPTEK THE EIGHTH

ON THE OFFICE OF COMPLINE DURING SEPTUAGESIMA

This Office, which concludes the day, commences
by a warning of the dangers of the night : then
immediately follows the public confession of our
sins, as a powerful means of propitiating the divine
justice, and obtaining God's help, now that we are
going to spend so many hours in the unconscious
and therefore dangerous state of sleep, which is
also such an image of death.

The lector, addressing the priest, says to him :

V. Jube, domne, benedi- Pray, father, give me thy
cere. blessing.

The priest answers :

Noctem quietam, et finem May the almighty Lord grant

perfectum concedat nobis us a quiet night and a perfect

Dominus omnipotens. end.

B. Amen. . jB. Amen.

The lector then reads these words, from the first
Epistle of St. Peter :

Fratres: Sobrii estote, et
vigilate : quia adversarius
vester diabolus, tamquam
leo rugiens circuit quaerens
quern devoret: cui resistite
fortes in fide. Tu autem,
Domine, miserere nobis.

The choir answers :

R. Deo gratias.

Then, the priest :

V. Adjutorium nostrum
in nomine Domini,

Brethren, be sober and
watch : because your adversary
the devil, as a roaring lion,
goeth about, seeking whom he
may devour : whom resist ye,
strong in faith. But thou, O
Lord, have mercy on us.

B. Thanks be to God.

V. Our help is in the name
of the Lord.

Digitized by

COMPLINE

The choir :

B. Qui feci Is ccelum et
terram.

B. Who hath made heaven
and earth.

Then the Lord's Prayer is recited in secret ; after
which the priest says the Confiteor ; and, when he
has finished, the choir says :

Misereatur tui omnipo- May almighty God have

tens Deus, et dimissis pec- mercy on thee, and, forgiving

catis tuis, perducat te ad thy sins, bring thee to everlast-

vitam eeternam. ing life.

The priest having answered Amen, the choir
repeats the Confiteor, thus :

Confiteor Deo omnipo-
tent^ beatae Mariae semper
Virgini, beato MichaeU
archangelo, beato Joanni
Baptist®, Sanctis apostolis
Petro et Paulo, omnibus
Sanctis, et tibi, pater : quia
peccavi nimis cogitatione,
verbo, et opere : mea culpa,
mea culpa, mea maxima
culpa. Ideo precor beatam
Mariam semper Virginem,
beatum Michaelem arch-
angelum, beatum Joannem
Baptistam, sanctos aposto-
los Petrum et Paulum,
omnes sanctos, et te, pater,
orare pro me ad Dominum
Deum nostrum.

I confess to almighty God,
to blessed Mary ever Virgin, to
blessed Michael the archangel,
to blessed John the Baptist,
to the holy apostles Peter and
Paul, to all the saints, and to
thee, father, that I have sinned
exceedingly in thought, word,
and deed; through my fault,
through my fault, through my
most grievous fault. Therefore
I beseech blessed Mary ever
Virgin, blessed Michael the
archangel, blessed John the
Baptist, the holy apostles Peter
and Paul, and all the saints,
and thee, father, to pray to the
Lord our God for me.

The priest then says :

Misereatur vestri omni-
potens Deus, et dimissis
peccatis vestris, perducat
vos ad vitam aeternam.

B. Amen.

Indulgentiam, absolutio-
nem, e$ remissionem pecca-

May almighty God be mer-
ciful to you, and, forgiving your
sins, bring you to everlasting
life.

B. Amen.

May the almighty and mer-
ciful Lord grant us pardon,
6—2

Digitized by Google

SBPTUAGESIMA

toruni nostrorum, tribuat
nobis omnipotens et miseri-
cors Dominus.
B. Amen.

V. Converte nos, Deus,
Salutaris noster.

B. Et averte iram tuam a
nobis.

V. Deus, in adjutorium
meum intende.

B. Domine, ad adjuvan-
dum me festina.

Gloria Patri, etc.

Laus tibi, Domine, Bex
SBternse gloriae.

Ant. Miserere.

absolution, and remission of
our sins.

B. Amen.

V. Convert us, O God, our
Saviour.

B. And turn away thy an-
ger from us.

V. Incline unto my aid, O
God.

B. O Lord, make haste to
help me.
Glory, etc.

Praise be to thee, O Lord,
King of eternal glory.
Ant. Have mercy.

The first psalm expresses the confidence with
which the just man sleeps in peace ; but it also
rebukes those tepid Christians, whose dull hearts
are but too often enslaved to vanity and lies, and
exhorts them to examine, at the close of the day,
the thoughts of their hearts, and be sorry for them
at that time of stillness and repose.

PSALM 4

Cum invocarem exaudivit
me Deus justitiae meae : *
in tribulatione dilatasti
mihi.

Miserere mei : * et exaudi
orationem meam.

Filii hominum, usquequo
gravi corde : * ut quid dili-
gitis vanitatem, et quasritis
mendacium ?

Et scitote quoniam miri-
ficavit Dominus sanctum
suum : * Dominus exaudiet
me, cum clamavero ad eum.

Irascimini, et nolite pec-
care : * quae dicitis in cordi-
bus vestris, in cubilibus ve-
stris ccimpungimini.

When I called upon him, the
God of my justice heard me :
when I was in distress, thou
hast enlarged me.

Have mercy on me : and
hear my prayer.

O ye sons of men, how long
will you be dull of heart ? why
do you love vanity, and seek
after lying ?

Know ye also that the Lord
hath made his holy One won-
derful : the Lord will hear me,
when I cry unto him.

Be ye angry, and sin not:
the things you say in your
hearts, be sorry for them upon
your beds.

Digitized by

COMPLINE

Offer up the sacrifice of jus-
tice, and trust in the Lord :
many say, who showeth us
good things ?

The light of thy counte-
nance, 0 Lord, is signed upon
us : thou hast given gladness
in my heart.

By the fruit of their corn,
their wine, and oil, they are
multiplied.

In peace, in the self-same, I
will sleep, and I will rest.

For thou, O Lord, singularly
hast settled me in hope.

Sacrificate sacrificium ju-
stitiae, et sperate in Domino :

* multi dicunt : Quis osten-
dit nobis bona ?

Signatum est super nos
lumen vultus tui Domine:

* dedisti lsetitiam in corde
meo.

A fructu frumenti, vini et
olei sui : * multiplicati sunt.

In pace in idipsum : *
dormiam et requiescam.

Quoniam tu, Domine, sin-
gulariter in spe : * constitu-
isti me.

The Church has introduced here the first six
verses of Psalm xxx., because they contain the
prayer which our Saviour made when dying : Into
thy hands, 0 Lord, I commend my spirit ! — words so
beautifully appropriate in this Office of the close of
day.

psalm 30

In te, Domine, speravi,
non confundar in aeternum :
* in justitia tua libera me.

Inclina ad me aurem
tuam : * accelera ut eruas
me.

Esto mihi in Deum pro-
tectorem, et in domum re-
fugii : * ut salvum me fa-
cias.

Quoniam fortitudo mea,
et refugium meum es tu : *
et propter nomen tuum de-
duces me, et enutries me.

Educes me de laqueo hoc,
quern absconderunt mihi : *
quoniam tu es protector
meus.

In manus tuas commendo

In thee, O Lord, have I
hoped, let me never be con-
founded : deliver me in thy
justice.

Bow down thy ear to me :
make haste to deliver me.

Be thou unto me a God, a
protector and a house of re-
fuge, to save me.

For thou art my strength,
and my refuge: and for thy
name's sake thou wilt lead me,
and nourish me.

Thou wilt bring me out of
this snare, which they have
hidden for me : for thou art
my protector.

Into thy hands I commend

Digitized by

Google

SBPTTJ AGE SIM A

spiritum meum : * rede- my spirit : thou hast redeemed
misti me, Domine, Deus me, O Lord, the God of truth,
veritatis.

The third psalm gives the motives of the just
man's confidence, even during the dangers of the
night. The description here given of peace of
mind should make the sinner long for a reconcilia-
tion with his God, that so he, too, may enjoy that
divine protection, without which there can be
no security or happiness in this life of peril and
misery.

psalm 90

Qui habitat in adjutorio
Altissimi : * in protectione
Dei cceli commorabitur.

Dicet Domino : Susce-
ptor meus es tu, et refugium
meum : * Deus meus, spe-
rabo in eum.

Quoniam ipse liberavit
me de laqueo venantium : *
et a verbo aspero.

Scapulis suis obumbrabit
tibi : * et sub pennis ejus
sperabis.

Scuto circumdabit te Ve-
ritas ejus : * non timebis a
timore nocturno.

A sagitta volante in die,
a negotio perambulante in
tenebris : * ab incursu, et
dsemonio meridiano.

Cadent a latere tuo mille,
et decern millia a dextris
tuis: * ad te autem non
appropinquabit.

Verumtamen oculis tuis
considerabis : * et retribu-
tionem peccatorum videbis.

He that dwelleth in the aid
of the Most High, shall abide
under the protection of the
God of heaven.

He shall say to the Lord :
Thou art my protector, and my
refuge : my God, in him will
I trust.

For he hath delivered me
from the snare of the hunters :
and from the sharp word.

He will overshadow thee with
his shoulders: and under his
wings thou shalt trust.

His truth shall compass thee
with a shield : thou shalt not
be afraid of the terror of the
night.

Of the arrow that flieth in
the day: of the business that
walketh about in the dark:
of invasion, or of the noonday
devil.

A thousand shall fall at thy
side, and ten thousand at thy
right hand : but it shall not
come nigh thee.

But thou shalt consider with
thy eyes : and shalt see the re-
ward of the wicked.

Digitized by Google

COMPLINE

Quoniam tu es, Domine,
spes mea : * Altissimum
posuisti refugium tuum.

Non accedet ad te malum:

* et flagellum non appro-
pinquabit tabernaculo tuo.

Quoniam angelis suis
mandavit de te : * ut custo-
diant te in omnibus viis tuis.

In manibus portabunt te :

* ne forte offendas ad lapi-
dem pedem tuum.

Super aspidem et basili-
scum ambulabis : * et con-
culcabis leonem et draco-
nem.

Quoniam in me speravit,
liberabo eum : * protegam
eum, quoniam cognovit no-
men meum.

Clamabit ad me, et ego
exaudiam eum : * cum ipso
sum in tribulatione, eripiam
eum, et glorificabo eum.

Longitudine dierum re-
plebo eum : * et ostendam
illi salutare meum.

Because thou hast said :
Thou, 0 Lord, art my hope:
thou hast made the Most High
thy refuge.

There shall no evil come to
thee, nor shall the scourge come
near thy dwelling.

For he hath given his angels
charge Over thee : to keep thee
in all thy ways.

In their hands they shall bear
thee up: lest thou dash thy
foot against a stone.

Thou shalt walk upon the
asp and the basilisk : and thou
shalt trample under foot the
lion and the dragon.

God will say of thee : Be-
cause he hoped in me, I will
deliver him : I will protect him,
because he hath known my
name.

He will cry to me, and I will
hear him: I am with him in
tribulation, I will deliver him,
and I will glorify him. .

I will fill him with length of
days : and I will show him my
salvation.

The fourth psalm invites the servants of God to
persevere, with fervour, in the prayers they offer
during the night. The faithful should say this
psalm in a spirit of gratitude to God, for raising
up, in the Church, adorers of His holy name,
whose grand vocation is to lift up their hands, day
and night, for the safety of Israel. On such
prayers depend the happiness and the destinies of
the world.

PSALM 133

Ecce nunc benedicite Do-
minum : * omnes servi Do-
mini.

Behold now bless ye the
-Lord, all ye servants of the
Lord.

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Google

SEPTUAGESIMA

Qui statis in domo Domi-
ni : * in atriis domus Dei
nostri.

In noctibus extollite ma-
nus vestras in sancta : * et
benedicite Dominum.

Benedicat te Dominus ex
Sion : * qui fecit coelum et
terram.

Ant. Miserere mihi, Do-
mine, et exaudi orationem
meam.

Who stand in the house of
the Lord, in the courts of the
house of our God.

In the nights lift up your
hands to the holy places, and
bless ye the Lord.

Say to Israel : May the Lord
out of Sion bless thee, he that
made heaven and earth.

Ant. Have mercy on me, O
Lord, and hear my prayer.

HYMN 1

Te lucis ante terminum,
Rerum Creator, poscimus,
Ut pro tua dementia
Sis praesul et custodia.

Procul recedant somnia,
Et noctium phantasmata ;
Hostemque nostrum corn-
prime,
Ne polluantur corpora.

Prsesta, Pater piissime,
Patrique compar Unice,
Cum Spiritu Paraclito
Eegnans per onine sseculum.

Amen.

Before the closing of the
light, we beseech thee, Crea-
tor of all things 1 that in thy
clemency, thou be our pro-
tector and our guard.

May the dreams and phan-
toms of night depart far from
us ; and do thou repress our
enemy, lest our bodies be pro-
faned.

Most merciful Father ! and
thou, his only-begotten Son, co-
equal with him, reigning for
ever with the holy Paraclete,
grant this our prayer !

Amen.

CAPITULUM
(Jeremias xiv.)

Tu autem in nobis es, But thou art in us, O Lord,
Domine, et nomen sanctum and thy holy name has been

1 According to the monastic rite, as follows :

Te lucis ante terminum,
Rerum Creator, poscimus,
Ut solita dementia
Sis prsesul ad custodiam.

Procul recedant somnia
Et noctium phantasmata ;

Hostemque nostrum comprime
Ne polluantur corpora.

Prsesta, Pater omnipotens,
Per Jesum Christum Dominum,
Qui tecum in perpetuum
Regnat cum sancto Spiritu.

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COMPLINE

tuum invocatum est super
no8 ; ne derelinquas nos,
Domine Deus noster.

B. In manus tuas, Do-
mine: * Commendo spiri-
tum meum. In manus tuas.

F. Redemisti nos, Do-
mine Deus veritatis. * Com-
mendo.

Gloria. In manus tuas.

F. Custodi nos, Domine,
ut pupillam oculi.

B. Sub umbra alarum
tuarum protege nos.

Ant. Salva nos.

invoked upon us : forsake us
not, O Lord our God.

B. Into thy hands, O Lord :
* I commend my spirit. Into
thy hands.

V. Thou hast redeemed us,
0 Lord God of truth. * I com-
mend.

Glory. Into thy hands.

V. Preserve us, O Lord, as
the apple of thine eye.

B. Protect us under the
shadow of thy wings.

Ant. Save us.

The canticle of the venerable Simeon — who,
whilst holding the divine Infant in his arms, pro-
claimed Him to be the light of the Gentiles, and
then slept the sleep of the just — admirably ex-
presses the repose of heart which the soul that is in
the grace of God will experience in her Jesus ; for,
as the apostle says, we may live together with Jesus,
whether we are awake or asleep. 1

CANTICLE OF SIMEON
(St. Luke ii.)

Nunc dimittis servum tu-
um Domine : * secundum
verbum tuum in pace.

Quia viderunt oculi mei :
* salutare tuum.

Quod parasti: * ante fa-
ciem omnium populorum.

Lumen ad revelationem
Gentium : * et gloriam ple-
bis tuse Israel.

Gloria Patri, et Filio, etc.

Ant. Salva, nos Domine,
vigilantes, custodi nos dor-
mientes: ut vigilemus cum
Christo, et requiescamus in
pace.

Now dost thou dismiss thy
servant, 0 Lord, according to
thy word in peace.

Because my eyes have seen
thy salvation.

Which thou hast prepared
before the face of all peoples.

A light to the revelation
of the Gentiles, and the glory
of thy people Israel.

Glory, etc.

Ant. Save us, O Lord,
while awake, and watch us
as we sleep; that we may
watch with Christ, and rest in
peace.

1 1 Thess. v. 10.

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SEPTUAGESIMA

PRAYERS

Kyrie eleison.

Christe eleison.

Kyrie eleison.

Pater noster.

V. Et ne nos inducas in
tentationem.

B. Sed libera nos a malo.
Credo in Deum, etc.

V. Carnis resurrectionem.

-R.Vitameeternam. Amen.

V, Benedictus es, Domine
Deus patrum nostrorum.

B. Et laudabilis et glorio-
sus in ssecula.

V. Benedicamus Patrem
et Filium cum sancto Spi-
ritu.

B. Laudemus, et super-
exaltemus eum in ssecula.

V. Benedictus es, Domine,
in firmamento coeli.

B. Et laudabilis, et glori-
osus, et superexaltatus in
ssecula.

V. Benedicat et custodiat
nos omnipotens et miseri-
cors Dominus. B. Amen.

F. Dignare, Domine, nocte
ista,

B. Sine peccato nos custo-
dire.

V. Miserere nostri, Do-
mine.

B. Miserere nostri.

V. Fiat misericordia tua,
Domine, super nos,

B. Quemadmodum spe-
ravimus in te.

V. Domine, exaudi ora-
tionem in earn.

B. Et clamor meus ad te
veniat.

Lord have mercy on us.
Christ have mercy on us.
Lord have mercy on us.
Our Father.

V. And lead us not into
temptation.

B. But deliver us from evil.

I believe in God, etc.

V. The resurrection of the
body.

B. And life everlasting.
Amen.

V. Blessed art thou, O Lord
God of our fathers.

B. And praiseworthy and
glorious for ever.

V, Let us bless the Father
and the Son, with the Holy
Ghost.

B. Let us praise and mag-
nify him for ever.

V. Thou art blessed, O
Lord, in the firmament of
heaven.

B. And praiseworthy, and
glorious, and magnified for
ever.

V, May the almighty and
merciful Lord bless us and
keep us. B. Amen.

V. Vouchsafe, 0 Lord, this
night,

B. To keep us without sin.

F. Have mercy on us, 0
Lord.

B. Have mercy on us.

V. Let thy mercy be upon
us, 0 Lord,

B. As we have hoped in
thee.

V. 0 Lord, hear my prayer.

B. And let my cry come
unto thee.

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COMPLINE

After these prayers {
Office be of a double rit«

V. Dominus vobiscum.
B. Et cum spiritu tuo.

OEEMUS.

Visita, queesumus, Do-
mine, habitationem istam,
et omnes insidias inimici
ab ea longe repelle : angeli
tui sancti habitent in ea,
qui nos in pace custodiant,
et benedictio tua sit super
nos semper. Per Dominum
nostrum Jesum Christum,
Filium tuum, qui tecum
vivit et regnat in unitate
Spiritus sancti Deus, per
omnia ssecula sseculorum.
Amen.

V. Dominus vobiscum.

B. Et cum spiritu tuo.

V. Benedicamus Domino.

B. Deo gratias.

Benedicat et custodiat nos
omnipotens et misericors
Dominus, Pater, et Filius,
et Spiritus sanctus.

B. Amen.

vhich are omitted if the
), the priest says :

V, The Lord be with you.
B. And with thy spirit.

Let us pray.

Visit, we beseech thee, O
Lord, this house and family,
and drive from it all snares
of the enemy: let thy holy
angels dwell herein, who may
keep us in peace, and may
thy blessing be always upon
us. Through Jesus Christ
our Lord, thy Son, who liveth
and reigneth with thee, in the
unity of the Holy Ghost, God,
world without end. Amen.

V. The Lord be with you.

B. And with thy spirit.

V. Let us bless the Lord.

B. Thanks be to God.

May the almighty and mer-
ciful Lord, Father, Son, and
Holy Ghost, bless and pre-
serve us.

B. Amen.

ANTHEM TO THE BLESSED VIRGIN

Ave Begina ccelorum,
Ave Domina angelorum :
Salve radix, salve porta,
Ex qua mundo lux est orta ;
Gaude, Virgo gloriosa,
Super omnes speciosa :
Vale, 0 valde decora,
Et pro nobis Christum exora.

V. Dignare me laudare te,
Virgo sacrata.

B. Da mihi virtutem con-
tra hostes tuos.

Hail Queen of heaven!
Hail Lady of the angels 1 Hail
blessed root and gate, from
which came light upon the
world ! Bejoice, O glorious Vir-
gin, that surpassest all in
beauty 1 Hail, most lovely
Queen! and pray to Christ
for us.

V. Vouchsafe, O holy Vir-
gin, that I may praise thee.

B. Give me power against
thine enemies.

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SEPTUAGESIMA

OEEMUS.

Concede, misericors Deus,
fragilitati nostrse praesi-
dium : ut, qui sanctse Dei
Genitricis memoriam agi-
mus, intercessionis ejus
auxilio, a nostris iniquita-
tibus resurgamus. Per eum-
dem Christum Dominum
nostrum. Amen.

V. Divinum auxilium ma-
neat semper nobiscum.

B. Amen. 1

LET US PRAY.

Grant, O merciful God, thy
protection to us in our weak-
ness; that we who celebrate
the memory of the holy
Mother of God, may, through
the aid of her intercession, rise
again from our sins. Through
the same Christ our Lord.
Amen.

V, May the divine assist-
ance remain always with us.
B. Amen. 1

Then, in secret, Pater, Ave, and Credo ; page 16.

1 In the monastic rite, this response is as follows :

B. Et cum fratribus no- B. And with our absent bre-
stris absentibus. Amen. thren. Amen.

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PROPBK OF THE TIME

PEOPEE OF THE TIME

Some of the Sundays after the Epiphany have to
be omitted, when Easter comes early in the year.
But when that great solemnity comes late, the
Sundays before Septuagesima may be as many as
six. We have given the first four in our second
Christmas volume; \?e now give the remaining
two.

During this brief period, the Church no longer
dwells on the mysteries of our Lord's infancy. She
listens to His teachings and admires His miracles,
but she selects no special circumstances of His life.
The colour of the vestments she uses on these
Sundays is green ; we have elsewhere explained its
symbolism. Frequently a saint's feast of a double
rite falls on these same days ; the Sunday's Office is
then omitted, and a mere commemoration is made
of it.

We give the Mass and Vespers of these two
Sundays without anything further than our usual
commentary, inasmuch as they very rarely hav« to
be said. We omit the week-days altogether, since
they offer no particular mystery for meditation:
and their omission may be supplied by perusing
the instructions, etc., given for the saints' feasts,
which have to be celebrated on those days.

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SBPTUAGBSIMA

THE FIFTH SUNDAY AFTEE THE
EPIPHANY

MASS

INTROIT

Adorate Deum omnes an-
geli ejus : audivit et lsetata
est Sion : et exsultaverunt
filisB Judse.

Ps. Dominus regnavit :
exsultet terra, lsetentur in-
sula multse. V. Gloria
Patri. Adorate.

Adore God, all ye his angels :
Sion heard and was glad, and
the daughters of Juda re-
joiced.

P*. The Lord hath reigned :
let the earth rejoice, let many
islands be glad. V. Glory, etc.
Adore.

COLLECT

Familiam tuam, quaesu- Preserve, we beseech thee,
mus Domine, continua pie- 0 Lord, thy family by thy
tate custodi : ut quae in sola constant mercy ; that, as it
spe gratise coelestis innifcitur, leans solely on the hope of
tua semper protectione mu- heavenly grace, it may always
niatur. Per Dominum. be defended by thy protection.

Through, etc.

A cunctis nos, qusesumus
Domine, mentis et corporis
defende periculis: et inter-
cedente beata et gloriosa
semper Virgine Dei Geni-
trice Maria, cum beato
Joseph, beatis apostolis tuis
Petro et Paulo atque beato
N. et omnibus Sanctis, salu-
tem nobis tribue benignus et
pacem ; ut destructis adversi-
tatibus et erroribus univer-
sis, Ecclesia tua secura tibi
serviat libertate.

COLLECT

Preserve us, O Lord, we be-
seech thee, from all dangers of
soul and body : and by the
intercession of the glorious and
blessed Mary, the ever Virgin
Mother of God, of blessed
Joseph, of thy blessed apostles,
Peter and Paul, of blessed N.
(here is mentioned the titular
saint of the church), and of all
the saints, grant us in thy
mercy, health and peace; that
all adversities and errors being
removed, thy Church may serve
thee with undisturbed liberty.

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FIFTH SUNDAY AFTER EPIPHANY 95

A third Collect is added, at the choice of the
priest.

EPISTLE

Lectio Epistolse beati Pauli
Apostoli ad Colossenses.

Cap. iii.
Fratres, induite vos, sicut
electi Dei, sancti, et dilecti,
viscera nrisericordise, beni-
gnitatem, humilitatem, mo-
destiam, patientiam, sup-
portantes invicem, et donan-
tes vobismetipsis, si quis
adversus aliquem habet que-
relam: sicut et Dominus
donavit vobis, ita et vos. Su-
per omnia autem hsec, cha-
ritatem habete, quod est
vinculum perfectionis : et
pax Christi exsultet in cordi-
bus vestris, in qua et vocati
estis in uno corpore : et grati
estote. Verbum Christi ha-
bitet in vobis abundanter,
in omni sapientia, docentes,
et commonentes vosmeti-
psos, psalmis, hymnis, et
canticis spiritualibus, in
gratia cantantes in cordi-
bus vestris Deo. Omne quod-
cumque facitis, in verbo aut
in op ere, omnia in nomine
Domini nostri Jesu Christi,
gratias agentes Deo et Patri
per Jesum Christum Domi-
num nostrum.

The Christian, trained as he has been in the
school of the Man-God who deigned to dwell upon
this earth, should ever show mercy towards his
fellow-men. This world which has been purified by
the presence of the Incarnate Word, would become
an abode of peace, if we were but to live in such

Lesson of the Epistle of St.
Paul the Apostle to the Co-
lossians.

Ch. iii.

Brethren, put ye on there-
fore as the elect of God, holy,
and beloved, the bowels of
mercy, benignity, humility,
modesty, patience ; bearing
with one another, and forgiv-
ing one another, if any have a
complaint against another ;
even as the Lord hath for-
given you, so do you also. But
above all these things have
charity, which is the bond of
perfection ; and let the peace
of Christ rejoice in your hearts,
wherein also you are called in
one body ; and be ye thankful.
Let the word of Christ dwell in
you abundantly in all wisdom,
teaching and admonishing one
another in psalms, hymns, and
spiritual canticles, singing in
grace in your hearts to God.
All whatsoever you do in word,
or in work, all things do ye in
the name of the Lord Jesus
Christ, giving thanks to God
and the Father, through Jesus
Christ our Lord.

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SEPTUAGESIMA

manner as to merit the titles, given us by the
apostle, of elect of God, holy, and beloved. The
peace here spoken of should, first of all, fill the
heart of every Christian, and give it an uninter-
rupted joy, which would be ever pouring itself
forth in singing the praises of God. But it is
mainly on the Sundays, that the faithful, by taking
part with the Church in her psalms, hymns, and
spiritual canticles, fulfil this duty so dear to their
hearts. Let us, moreover, in our every-day life,
practise the advice given us by the apostle, of doing
all things in the name of our Lord Jesus Christ, in
order that we may, in all things, find favour with
our heavenly Father.

Thnebunt gentes nomen
tuum, Domine, et omnes
reges terras gloriam tuam.

V, Quoniam sedificavit
Dominus Sion, et videbitur
in maj estate sua.

Alleluia, alleluia.

V. Dominus regnavit, ex-
sultet terra : lsetentur insula}
multffi. Alleluia.

The Gentiles shall fear thy
name, 0 Lord, and all the
kings of the earth thy glory.

V. For the Lord hath built
up Sion, and he shall be seen
in his glory.

Alleluia, alleluia.

V. The Lord hath reigned,
let the earth rejoice : let many
islands be glad. Alleluia.

GOSPEL

Sequentia sancti Evangelii
secundum Matthseum.

Cap. xiii.

In illo tempore : Dixit Je-
sus turbis parabolam hanc :
Simile factum est regnum
ccelorum homini, qui semi-
navit bonum semen in agro
suo. Cum autem dormirent
homines, venit inimicus
ejus, et superseminavit zi-
zania in medio tritici, et

Sequel of the holy Gospel
according to Matthew.

Ch. xiii.

At that time : Jesus spoke
this parable to the multitude,
saying : The kingdom of hea-
ven is likened to a man that
sowed good seed in his field.
But while men were asleep,
his enemy came and over-
sowed cockle among the wheat
and went his way. And when

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FIFTH SUNDAY AFTER EPIPHANY

abiit. Cum autem crevisset
herba, et fructum fecisset,
tunc apparuerunt et zizania.
Accedentes autem servi pa-
trisfamilias, dixerunt ei :
Domine, nonne bonum se-
men seminasti in agro tuo ?
Unde ergo habet zizania ? Et
ait illis : Inimicus homo hoc
fecit. Servi autem dixerunt
ei : Vis, imus, et colligimus
ea ? Et ait : Non ; ne forte
colligentes zizania, eradice-
tis simul cum eis et triticum.
Siniteutraque crescere usque
ad messem, et in tempore
messis dicam messoribus :
Colligite primum zizania, et
alligate ea in fasciculos ad
comburendum, triticum au-
tem congregate in horreum
meum.

the blade was sprung up, and
had brought forth fruit, then
appeared also the cockle. Then
the servants of the goodman of
the house, coming said unto
him : Sir, didst thou not sow
good seed in thy field ? whence
then hath it cockle? And he
said to them : An enemy hath
done this. And the servants
said to him : Wilt thou that we
go and gather it up ? And he
said : No, lest perhaps gather-
ing up the cockle, you root up
the wheat also together with it.
Suffer both to grow until the
harvest, and in the time of
harvest I will say to the reapers :
Gather up first the cockle, and
bind it into bundles to burn,
but the wheat gather ye into
my barn.

The kingdom of heaven, here spoken of by our
Lord, is the Church militant, the society of them
that believe in Him. And yet, the field He has
tilled with so much care is oversown with cockle ;
heresies have crept in, scandals have abounded;
are we, on that account, to have misgivings about
the foresight of the Master, who knows all things,
and without whose permission nothing happens?
Far from us be such a thought ! He Himself tells
us that these things must needs be. Man has been
gifted with free-will ; it is for him to choose between
good and evil ; but God will turn all to His own
greater glory. Heresies, then, like weeds in a field,
may spring up in the Church ; but the day must
come when they will be uprooted ; some of them
will wither on the parent . stems, but the whole
cockle shall be gathered into bundles to burn. Where
are now the heresies that sprang up in the first
ages of the Church? And in another hundred
years, what will have become of the heresy, which,

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SEPTUAGESIMA

under the pretentious name of ' the reformation,'
has caused incalculable evil ? It is the same with
the scandals which rise up within the pale of the
Church : they are a hard trial ; but trials must
come. The divine Husbandman wills not that this
cockle be torn up, lest the wheat should suffer injury.
First of all, the mixture of good and bad is an
advantage ; it teaches the good not to put their
hopes in man, but in God. Then, too, the mercy
of our Lord is so great, that at times the very cockle
is converted, by divine grace, into wheat. We must
therefore have patience. But, whereas it is while
the men are asleep that the enemy oversows the field
with cockle, it behoves us to pray for pastors, and
ask their divine Master to bless them with that
vigilance, which is the primary condition of the
flock being safe, and is so essential a quality in
every bishop, that his very name is ' one who
watches.'

OFFERTORY

Dextera Domini fecit vir- The right hand of the Lord
tutem, dextera Domini ex- hath wrought strength, the
altavit me : non moriar, sed right hand of the Lord hath
vivam, et narrabo opera exalted me: I shall not die,
Domini. but live, and shall declare the

works of the Lord.

SECRET

Hostias tibi, Domine, pla- We offer thee, O Lord, this
cationis offerimus, ut et de- sacrifice of propitiation, that
licta nostra miseratus absol- thou wouldst mercifully for-
vas, et nutantia corda tu give us our sins, and guide
dirigas. Per Dominum. our faltering hearts. Through,

etc.

SECOND SECRET

Exaudi nos, Deus saluta-
ris noster, ut per hujus Sa-
cramenti virtutem, a cun-
ctis nos mentis et corporis

Graciously grant us, O God
our Saviour, that by virtue of
this Sacrament, thou mayst
defend us from all enemies,

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FIFTH SUNDAY AFTER EPIPHANY 99

hostibus tueari8, gratiam both of soul and body ; giving
tribuens in praesenti, et glo- us grace in this life, and glory
riam in futuro. in the next.

A third Secret, at the choice of the priest, is
added.

COMMUNION

Mirabantur omnes de his, All wondered at the words
quae procedebant de ore Dei. that came from the mouth of

God.

POSTCOMMUNION

Qusesumus, omnipotens We beseech thee, O almighty
Deus, ut illius salutaris ca- God, that we may one day
piamus effectum, cujus per receive the effects of that salva-
haec mysteria pignus acce- tion, of which we have received
pimus. Per Dominum. the pledge in these mysteries.

Through, etc.

SECOND POSTCOMMUNION

Mundet et muniat nos,
qusesumus, Domine, divini
Sacramentimunus oblatum :
et intercedente beata Virgine
Dei genitrice Maria, cum
beato Joseph, beatis apostolis
tuis Petro et Paulo, atque
beato N. et omnibus Sanctis,
a cunctis nos reddat et per-
versitatibus expiatos, et ad-
versitatibus expeditos.

May the oblation of this
divine Sacrament, we beseech
thee, O Lord, both cleanse
and defend us; and, by the
intercession of blessed Mary,
the Virgin-Mother of God, of
blessed Joseph, of thy blessed
apostles, Peter and Paul, of
blessed N. and of all the saints,
free us from all sin, and deliver
us from all adversity.

The third Postcommunion is at the choice of the
priest.

VESPEBS

The psalms and antiphons as on page 72.

CAPITULUM
(2 Cor, i.)

Benedictus Deus et Pater Blessed be the God and
Domini nostri Jesu Christi, Father of our Lord Jesus
Pater misericordiarum et Christ, the Father of mercies,

7—2

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100

SBPTUAGESIMA

Deus totius consolationis, and the God of all consolation,
qui consolatur nos in omni who comforteth us in all our
tribuiatione nostra. tribulations.

The hymn and versicle, page 79.

ANTIPHON OF THE ' MAGNIFICAT '

Colligite primum zizania,
et alligate ea in fasciculos
ad comburendum : triticum
autem congregate in hor-
reum meum, dicit Dominus.

Gather up first the cockle,
and bind it into bundles to
burn : but gather the wheat
into my barn, saith the Lord.

OREMUS.

Familiam tuam, qusesu-
mus Domine, continua pie-
tate custodi : ut quae in sola
spe gratiae coelestis innititur,
tua semper protectione mu-
niatur. Per Dominum.

LET US PRAY.

Preserve, we beseech thee,
O Lord, thy family by thy
constant mercy ; that, as it
leans solely on the hope of
heavenly grace, it may always
be defended by thy protection.
Through, etc.

THE SIXTH SUNDAY AFTEE THE
EPIPHANY

MASS

INTROIT

Adorate Deum omnes an-
geli ejus: audivit et lsetata
est Sion : et exsultaverunt
filisB Judae.

P». Dominus regnavit :
exsultet terra, lsetentur in-
sulse multse. V. Gloria
Patri. Adorate.

Adore God, all ye his angels :
Sion heard and was glad, and
the daughters of Juda rejoiced.

P*. The Lord hath reigned :
let the earth rejoice, let many
islands be glad. V, Glory, etc.
Adore.

COLLECT

Prsesta qusesumus omni- Grant, we beseech thee, O
potens Deus : ut semper ra- almighty God, that, ever medi-
tionabilia meditantes, quse tating on such things as are
Jji>i sunt placita et dictis reasonable, we may, both in

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exsequamur et factis. Per word and deed, carry out the
Dominum. things which are pleasing unto

thee. Through, etc.

For the other Collects, see page 94.

Lectio Epistolse beati Pauli
ApostoH ad Thessaloni-
censes.

1 Cap, i.

Fratres, gratias agimus
Deo semper pro omnibus
vobis, memoriam vestri fa-
cientes in orationibus no-
stris sine intermissione, me-
mores operis fidei vestrse,
et laboris, et charitatis, et
sustinentise spei Domini no-
stri Jesu Christi, ante Deum
et Patrem nostrum: scien-
tes, fratres dilecti a Deo,
electionem vestram : quia
Evangelium nostrum non
fuit ad vos in sermone tan-
tum, sed et in virtute, et in
Spiritu sancto, et in pleni-
tudine multa, sicut scitis
quales fuerimus in vobis
propter vos. Et vos imitato-
res nostri facti estis et Do-
mini, excipientes verbum in
tribulatione multa, cum gau-
dio Spiritus sancti: ita ut
facti sitis forma omnibus
credentibus in Macedonia,
et in Achaia. A vobis enim
diffamatus est sermo Domi-
ni, non solum in Macedonia,
et in Achaia, sed et in omni
loco fides vestra, quae est
ad Deum, profecta est, ita
ut non sit nobis necesse
quidquam loqui. Ipsi enim
de nobis annuntiant qualem

Lesson of the Epistle of St.
Paul the Apostle to the
Thessalonians.

1 CK i.

Brethren, we give thanks to
God always for you all : mak-
ing a remembrance of you in
our prayers without ceasing :
being mindful of the work of
your faith, and labour, and
charity, and of the enduring of
the hope of our Lord Jesus
Christ, before God and our
Father ; knowing, brethren
beloved of God, your election.
For our Gospel hath not been
to you in word only, but in
power also, and in the Holy
Ghost, and in much fullness, as
you know what manner of men
we have been among you for
your sakes. And you became
followers of us, and of the Lord,
receiving the word in much
tribulation, with joy of the Holy
Ghost ; so that you were made
a pattern to all that believe, in
Macedonia and in Achaia. For
from you was spread abroad
the word of the Lord, not only
in Macedonia and in Achaia,
but also in every place your
faith, which is towards God, is
gone forth, so that we need not
to speak anything. For they
themselves relate of us, what
manner of entering in we had
unto you ; and how you turned

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introitum habuerimus ad to God from idols, to serve the

vos : et quomodo conversi living and true God, and to

estis ad Deum a simulacris, wait for his Son from heaven

servire Deo vivo, et vero,' et (whom he raised up from the

exspectare Filium ejus de dead) Jesus, who hath delivered

coelis (quern suscitavit ex us from the wrath to come,
mortuis) Jesum, qui eripuit
nos ab ira ventura.

The praise which the apostle here gives to the
Thessalonians for their fervour in the faith they
had embraced, conveys a reproach to the Christians
of our own times. These neophytes of Thessalonica,
who, a short time before, were worshippers of idols,
had become so earnest in the practice of the Christian t
religion, that even the apostle is filled with admira-
tion. We are the descendants of countless Christian
ancestors ; we received our regeneration by Baptism
at our first coming into the world ; we were taught
the doctrine of Jesus Christ from our earliest child-
hood : and yet, our faith is not so strong, or our
lives so holy, as were those of the early Christians.
Their main occupation was serving the living and
true God, and waiting for the coming of their
Saviour. Our hope is precisely the same as that
which made their hearts so fervent ; how comes it
that our faith is not like theirs in its generosity ?
We love this present life, as though we had not the
firm conviction that it is to pass away.

As far as depends upon us, we are handing down
to future generations a Christianity very different
from that which our Saviour established, which the
apostles preached, and which the pagans of the
first ages thought they were bound to purchase at
any price or sacrifice.

Timebunt gentes nomen The Gentiles shall fear thy
tuum, Domine, et omnes name, 0 Lord, and all the
reges terrse gloriam tuam. kings of the earth thy glory.

GRADUAL

SIXTH SUNDAY AFTER EPIPHANY

103

V. Quoniam sedificavit
Dominus Sion, et videbitur
in majestate sua.

Alleluia, alleluia.

F. Dominus regnavit, ex-
sultet terra : lsetentur insulae
multae. Alleluia.

V. For the Lord hath built
up Sion, and he shall be seen
in his glory.

Alleluia, alleluia.

V. The Lord hath reigned,
let the earth rejoice : let many
islands, be glad. Alleluia.

GOSPEL

Sequentia sancti Evangelii
secundum Matthaeum.

Cap. xiii.

In illo tempore : Dixit Je-
sus turbis parabolam hanc :
Simile est regnum coelorum
grano sinapis, quod acci-
piens homo seminavit in
agro suo, quod minimum
quidem est omnibus semi-
nibus : cum autem creverit,
ma jus est omnibus oleribus,
et fit arbor, ita ut volucres
cceli veniant, et habitent in
ramisejus. Aliam parabolam
locutus est eis. Simile est
regnum coelorum fermento,
quod acceptum mulier ab-
scondit in f arinse satis tribus,
donee fermentatum est to-
turn. Hsec omnia locutus
est Jesus in parabolis ad
turbas : et sine parabolis
non loquebatur eis: ut im-
pleretur quod dictum erat
per prophetam dicentem :
Aperiam in parabolis os
meum, eructabo abscondita
a constitutione mundi.

Sequel of the holy Gospel
according to Matthew.

Ch. xiii.

At that time : Jesus spoke
to the multitude this parable:
The kingdom of heaven is like
to a grain of mustard-seed,
which a man took and sowed
in his field. Which indeed is
the least of all seeds ; but when
it is grown up, it is greater
than all herbs, and becometh
a tree, so that the birds of the
air come and dwell in the
branches thereof. Another
parable he spoke to them:
The kingdom of heaven is like
to leaven, which a woman took
and hid in three measures of
meal, until the whole was
leavened. All these things
Jesus spoke in parables to the
multitudes, and without par-
ables he did not speak to them ;
that the word might be ful-
filled which was spoken by the
prophet, saying: I will open
my mouth in parables, I will
utter things hidden from the
foundation of the world.

Our Lord here teaches us, under the symbolism
of two parables, what we are to believe concerning
His Church, which is His kingdom, a kingdom that
rises indeed here on the earth, but is to be perfected

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in heaven. What is this grain of mustard- seed,
which is hidden under ground, is unseen by man's
eye, then appears as the least of herbs, but, finally,
becomes a tree ? It is the Word of God, at first
hidden in Judea, trampled on by man's malice
even so as to be buried in a tomb, but, at length,
rising triumphantly and reaching rapidly to every
part of the world. Scarcely had a hundred years
elapsed since Jesus was put to death, when His
Church was vigorous even far beyond the limits of
the Roman empire. During the past nineteen
centuries, every possible effort has been made to
uproot the tree of God; persecution, diplomacy,
human wisdom, all have tried, and all have but
wasted their time. True, they succeeded, from
time to time, in severing a branch; but another
grew in its place, for the sap of the tree is vigorous
beyond measure. The birds that come and dwell
upon it, are, as the holy fathers interpret it, the
souls of men aspiring to the eternal goods of the
better world. If we are worthy of our name of
Christians, we shall love this tree, and find our
rest and safety nowhere but beneath its shade.
The woman, of whom the second parable speaks, is
the Church, our mother. It was she that, from the
commencement of Christianity, took the teaching
of her divine Master, and hid it in the very hearts of
men, making it the leaven of their salvation. The
three measures of meal which she leavened into
bread, are the three great families of mankind, the
three that came from the children of Noah, who
are the three fathers of the whole human race.
Let us love this mother ; and let us bless that
heavenly leaven, which made us become children
of God, by making us children of the Church.

tutem, dextera Domini ex- hath wrought strength, the

OFFERTORY

Dextera Domini fecit vir-

The right hand of the Lord

SIXTH SUNDAY AFTER EPIPHANY 105

altavit me : Don moriar, sed right hand of the Lord hath
vivam, et narrabo opera exalted me : I shall not die,
Domini. but live, and shall declare the

works of the Lord.

SECRET

Haec nos oblatio, Deus, May this oblation, O God,
mundet. quaesumus, et re- we beseech thee, cleanse, re-
novet, gubernet, et protegat. new, govern, and protect us.
Per Dominum. Through, etc.

The other Secrets are given on page 98.

COMMUNION

Mirabantur omnes de his, All wondered at the words
quae procedebant de ore Dei. that came from the mouth of

God.

POSTCOMMUNION

Coelestibus, Domine, pasti Being fed, 0 Lord, with
deliciis, quaesumus, ut sem- heavenly dainties, we beseech
per eadem, per quae veraci- thee, that we may always
ter vivimus, appetamus. hunger after them, for by
Per Dominum. them we have true life.

Through, etc.

The other Postcommunions are given on page 99.

VESPEBS

The psalms and antiphons as on page 72.

CAPITULUM
(2 Cor. i.)

Benedictus Deus et Pater Blessed be the God and
Domini nostri Jesu Christi, Father of our Lord Jesus
Pater misericordiarum et Christ, the Father of mercies,
Deus totius consolationis, and the God of all consolation,
qui consolatur nos in omni who comforteth us in all our
tribulatione nostra. tribulations.

The hymn and versicle, page 79.

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ANTIPHON OF '

Simile est regmim coelo-
rum fermento, quod acce-
ptum mulier abscondit in
farinse satis tribus, donee
fermentatum est totum.

OREMUS.

Prsesta, qusesumus omni-
potens Deus : ut semper
rationabilia meditantes, quae
tibi sunt placita, et dictis
exsequamur, et factis. Per
Dominum.

HE ' MAGNIFICAT '

The kingdom of heaven is
like to leaven, which a woman
took and hid in three measures
of meal, until the whole was
leavened.

LET US PRAY.

Grant, we beseech thee, O
almighty God, that ever medi-
tating on such things as are
reasonable, we may, both in
word and deed, carry out the
things which are pleasing unto
thee. Through, etc.

SATUEDAY BEFOEE SEPTUAGESIMA
SUNDAY

SUSPENSION OF THE ' ALLELUIA '

The calendar of the liturgical year will soon bring
us to the commemoration of the Passion and Eesur-
rection of our Eedeemer; we are but nine weeks
from these great solemnities. It is time for the
Christian to be preparing his soul for a fresh visit
from his Saviour; a visit even more sacred and
more important than that He so mercifully paid us
at His Birth.

Our holy mother the Church knows how neces-
sary it is for her to rouse our hearts from their
lethargy, and give them an active tendency towards
the things of God. On this day, the eve of
Septuagesima, she uses a powerful means for
infusing her own spirit into the minds of her
children. She takes the song of heaven away from
us : she forbids our further uttering that Alleluia,
which is so dear to us, as giving us a fellowship
with the choirs of angels, who are for ever repeat-
ing it. How is it that we poor mortals, sinners,

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and exiles on earth, have dared to become so
familiar with this hymn of a better land? It is
true, our Emmanuel, who established peace between
God and men, brought it us from heaven on the
glad night of His Birth; and we have had the
courage to repeat it after the angels, and shall
chant it with renewed enthusiasm when we reach
our Easter. But to sing the Alleluia worthily, we
must have our hearts set on the country whence it
came. It is not a mere word, nor a profane un-
meaning melody ; it is the song that recalls the land
we are banished from, it is the sweet sigh of the
soul longing to be at home.

The word Alleluia signifies praise God: but it*
says much more than this, and says it as no other
word or words could. The Church is not going to
interrupt her giving praise to God during these
nine weeks. She will replace this heaven-lent word
by a formula also expressive of praise : Laus tibi,
Domine, Rex ceternce gloria ! Praise be to Thee, 0
Lord, King of eternal glory ! But this is the lan-
guage of earth ; whereas Alleluia was sent us from
heaven. ' Alleluia,' says the devout Abbot Rupert,
'is like a stranger amidst our other words. Its
mysterious beauty is as though a drop of heaven's
overflowing joy had fallen down on our earth. The
patriarchs and prophets relished it, and then the
Holy Ghost put it on the lips of the apostles, from
whom it flowed even to us. It signifies the eternal
feast of the angels and saints, which consists in
their endless praise of God, and in ceaselessly
singing their ever new admiration of the beauty of
the God on whose Face they are to gaze for ever-
lasting ages. This mortal life of ours can in no
wise attain such bliss as this. But, to know where
it is to be found, and to have a foretaste of it by
the happiness of hope, and to hunger and thirst for
what we thus taste, this is the perfection of saints

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here below. For this reason, the word Alleluia has
not been translated ; it has been left in its original
Hebrew, as a stranger to tell us that there is a joy
in his native land, which could not dwell in ours :
he has come among us to signify, rather than to
express that joy.' 1

During this season of Septuagesima, we have to
gain a clear knowledge of the miseries of our
banishment, under pain of being left for ever in
this tyrant Babylon. It was, therefore, necessary
that we should be put on our guard against the
allurements of our place of exile. It is with this
view that the Church, taking pity on our blindness
and our dangers, gives us this solemn warning.
By taking from us our Alleluia, she virtually tells
us that our lips must first be cleansed, before they
again be permitted to utter this word of angels and
saints ; and that our hearts, defiled as they are by
sin and attachment to earthly things, must be
purified by repentance. She is going to put before
our eyes the sad spectacle of the fall of our first
parents, that dire event whence came all our woes,
and our need of Bedemption. This tender mother
weeps over us, and would have us weep with her.

Let us, then, comply with the law she thus
imposes upon us. If spiritual joy is thus taken
away from us, what are we to think of the frivolous
amusements of the world ? And if vanities and
follies are insults to the spirit of Septuagesima,
would not sin be an intolerable outrage on that
same spirit ? We have been too long the slaves of
this tyrant. Our Saviour is soon to appear, bearing
His cross; and His sacrifice is to restore fallen
man to all his rights. Surely, we can never allow
that precious Blood to fall uselessly on our souls,
as the morning dew that rains on the parched
sands of a desert ! Let us with humble hearts
1 De divinis Officids, lib. i., cap. xxxv.

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EVE OF SEPTUAGESIMA

109

confess that we are sinners, and, like the publican
of the Gospel, who dared not so much as to raise
up his eyes, let us acknowledge that it is only
right that we should be forbidden, at least for a few
weeks, those divine songs of joy, with which our
guilty lips had become too familiar ; and that we
should interrupt those sentiments of presumptuous
confidence which prevented our hearts from having
the holy fear of God.

That indifference for the liturgy of the Church,
which is the strongest indication of a weak faith,
and which now reigns so universally in the world,
is the reason why so many, even practical Catholics,
can witness this yearly suspension of the Alleluia,
without profiting by the lesson it conveys. A
passing remark, or a chance thought, is the most
they give to it, for they care for no other devotions
but such as are private ; the spirit of the Church,
in her various seasons, is quite beneath their notice.
If these lines should meet their eye, we would beg
of them to reflect for a moment that the Church is
their mother ; that her authority is the highest on
earth ; that her wisdom enables her to know what
is best for her children. Why, then, keep aloof
from her spirit, as though there were some other
to be found, that could better lead them to their
God ? Why be indifferent in this present instance ?
Why deem of no interest to piety this suspension of
the Alleluia, which she, the Church, considers as
one of the principal and most solemn incidents in
her liturgical year? Perhaps we shall be doing
them a service, by showing them how keenly this
interruption of the word of heavenly joy was felt by
the Christians of those ages, when faith was the
grand ruling principle, not only with society at
large, but with each individual.

The farewell to Alleluia, in the Middle Ages,
varied in the different Churches. Here, it was an

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SEPTUAGESIMA

affectionate enthusiasm, speaking the beauty of the
celestial word ; there, it was a heart-felt regret at
the departure of the much-loved companion of all
their prayers.

We begin with two antiphons, which would seem
to be of Eoman origin. We find them in the Anti-
phonarium of Saint Cornelius of Compiegne, pub-
lished by Dom Denys de Sainte Marthe. They are
a farewell to Alleluia made by our Catholic fore-
fathers in the ninth century ; they express, too, the
hope of its coming back, as soon as the Eesurrec-
tion of Jesus shall have brightened up the firma-
ment of the Church.

Ant. Angelus Domini
bonus comitetur tecum, Al-
leluia, et bene disponat iti-
neri tuo, ut iterum cum
gaudio revertaris ad nos,
Alleluia, Alleluia.

Ant, Alleluia, mane apud
nos hodie, et crastina pro-
ficisceris, Alleluia; et dum
ortus fuerit dies, ambulabis
via tua, Alleluia, Alleluia,
Alleluia.

Ant. May the good angel
of the Lord accompany thee,
Alleluia, and give thee a good
journey, that thou mayst come
back to us in joy, Alleluia,
Alleluia.

Ant. Alleluia, abide with
us to-day, and to-morrow thou
shalt set forth, Alleluia; and
when the day shall have risen,
thou shalt proceed on thy way,
Alleluia, Alleluia, Alleluia.

The Gothic Church of Spain thus saluted the
Alleluia, on the eve of its interruption. We merely
make a selection from what is almost a complete
Office.

HYMN

Alleluia piis edite laudi-
bus,

Cives setherei, psallite

unanamiter
Alleluia perenne.
Hinc vos perpetui luminis

accolse,

Ad summum resonate hym-
niferis choris
Alleluia perenne.

Citizens of heaven! give
forth Alleluia in your holy
canticles; sing with one voice
your eternal Alleluia.

Inhabitants of light ever-
lasting ! make heaven resound,
as ye sing to the great God,
in your hymning choirs, the
eternal Alleluia.

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Vos urbs eximia suscipiet
Dei,

Quae lsetis resonans canti-
bus, excitat
Alleluia perenne.
Almum siderese jam pa-
triae decus
Victores capite, quo canere
possitis
Alleluia perenne.
Illic Kegis honor vocibus
inclytis
Jocundum reboat carmine
perpetim
Alleluia perenne.
Hoc fessis requies, hoc
cibus, hoc potus
Oblectans reduces, hausti-
bus affluens
Alleluia perenne.

Te suavisonis Conditor
affatim
Rerum carminibus, laude-
que pangimus
Alleluia perenne.
Te Christe celebrat gloria
vocibus
Nostris, omnipotens, ac tibi
dicimus
Alleluia perenne :
Alleluia perenne. Amen.
Felici reditu gaudia su-
mite,

Reddentes Domino glorifi-
cum melos,
Alleluia perenne.

The glorious city of God
will receive you, the city
which echoes with songs of
joy, and awakens the eternal
Alleluia.

Ye have conquered ; go, take
the fair beauty of the starry
land, wherein ye may chant
the eternal Alleluia.

'Tis there the glory of the
King is proclaimed with sweet-
est voices singing ever their
joyous, their eternal Alleluia.

This is the rest to the wea-
ried ; this is the food and
drink giving delight to exiles
reaching home ; and this is
their cup of overflowing nec-
tar : the eternal Alleluia.

We, too, 0 God, Creator of
all things 1 in sweetest hymns
we praise thee, singing our
eternal Alleluia.

To thee, Jesus almighty I
our voices give glory: to thee
we say: Eternal Alleluia!
Eternal Alleluia ! Amen.

Be glad on the day of its
happy return; and return to
your Lord with your melody
of glory, the eternal Alle-
luia.

CAPITULUM

Alleluia in coelo, et in Alleluia is in heaven and on

terra : in ccelo perpetuatur, earth : it is eternal in heaven,

et in terra cantatur. Ibi and is even sung on earth,

sonat jugitur: hie fideliter. There, unceasingly; here,

Illic perenniter, hie suavi- faithfully. There, everlasting-

ter. Illic feliciter, hie con- ly; here, sweetly. There,

corditer : illic ineffabiliter, happily ; here, concordantly.

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hie instanter. Illic sine syl-
labis : hie modulis. Illic
ab angelis, hie a populis,
quam Christo Domino nas-
cente in laude et confessione
nimis ejus, non solum in
coelo, sed et in terra coeli-
colse cecinerunt: dum glo-
riam in excelsis Deo, et
pacem in terra bonse volun-
tatis hominibus nuntiave-
runt. Qusesumus ergo, Do-
mine, ut quorum ministeria
nitimur imitari laudando,
eorum mereamur consor-
tium beatse vitae vivendo.

There, ineffably; here, heart-
ily. There, it needs no syl-
lables ; here, it needs our
melodies. There, it has angels
for its chanters ; here, it has
men. When Christ our Lord
was born, the heavenly host
gave him exceeding praise and
honour, singing Alleluia both
in heaven and on earth, and
proclaiming glory to God in
the highest, and peace on
earth to men of good -will.
Therefore do we beseech thee,
0 Lord, that as we strive to
imitate the angels in their
ministry of praise, we may
live in such manner as to de-
serve to be their companions
in eternal life.

ANTHEM

Ibis, Alleluia. Prosperum Thou shalt go, Alleluia ; thy
iter habebis Alleluia ; et journey shall be prosperous,
iterum cum gaudio rever- Alleluia; and again come
taris ad nos, Alleluia. In back to us with joy, Alleluia,
manibus enim suis porta- For they shall bear thee up in
bunt te : ne unquam offen- their hands, lest at any time
das ad lapidem pedem thou dash thy foot against a
tuum. Et iterum cum gau- stone. And again come back
dio revertaris ad nos, Alle- to us with joy, Alleluia,
luia.

BENEDICTION

Alleluia, nomen pium, at-
que jocundum, dilate tur ad
laudem Dei in ora omnium
populorum.

B. Amen.

Sit in vocibus credentium
clara, quae in angelorum
ostenditur concentibus glo-
riosa.

B, Amen.

May Alleluia, that sacred
and joyful word, resound to
God's praise from the lips of
all people.

B. Amen.

May this word, which ex-
presses glory as chanted by
the choirs of angels, be sweet
as sung by the voices of be-
lievers.

B. Amen.

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Et, quae in seternis civi-
bus sine sonorum strepitu
enitet, in vestris cordibus
effectu planiore fructificet.

B. Amen.

Angelus Domini bonus co-
mi tetur tecum, Alleluia; et
omnia bona prseparet iti-
neri tuo. Et iterum cum
gaudio revertaris ad nos.
Alleluia.

And may that which noise-
lessly gleams in the citizens
of heaven, yield fruit in your
hearts by ever growing love.

B. Amen,

May the Lord's good an-
gel go with thee, Alleluia;
and prepare all good things
for thy journey. And again
come back to us with joy,
Alleluia.

The Churches of Germany, in the Middle Ages,
expressed their farewell to the Alleluia in the
following fine sequence, which is to be found in all
their missals up to the fifteenth century.

SEQUENCE

Cantemus cuncti melo-
dum nunc Alleluia.

In laudibus seterni regis,
heec plebs resultet Alleluia.

Hoc denique coelestes
chori cantent in altum Al-
leluia.

Hoc beatorum per prata
Paradisiaca psallat concen-
tus Alleluia.

Quin et astrorum mican-
tia luminaria jubilent al-
tum Alleluia.

Nubium cursus, ventorum
volatus, fulgurum corus-
catio et tonitruum sonitus,
dulce consonent simul Alle-
luia.

Fluctus et undse, imber et
procellse, tempestas et sere-
nitas, cauma, gelu, nix,
pruinse, saltus, nemora,
pangant Alleluia.

TTinc varise volucres Crea-
torem laudibus concinite
cum Alleluia.

Let us all now sing the
melodious Alleluia.

In praise of the eternal
King, let this assembly give
forth Alleluia.

And let the heavenly choirs
loudly chant Alleluia.

Let the choir of the blessed
sing in the land of paradise,
Alleluia.

Nay, let the bright stars
hymn one loud Alleluia.

Fleet clouds, swift winds,
flashing lightning, and peal-
ing thunder, let all unite in
a sweet Alleluia.

Waves and billows, showers
and storms, tempest [and calm,
heat, cold, snow, frost, woods
and groves, let them tell their
Alleluia.

And ye countless birds, sing
the praises of your Maker with
an Alleluia.

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SEPTUAGESIMA

Ast illic respondeant voces
altse diversarum bestiarum
Alleluia.

Istinc montium celsi ver-
tices sonent Alleluia.

Hinc vallium profundi-
tates saltent Alleluia.

Tu quoque maris jubilans
abysse, die Alleluia.

Necnon terrarum molis
inimensitates : Alleluia.

Nunc omne genus huma-
num laudans exsultet Alle-
luia.

Et Creatori grates fre-
quentans consonet Alleluia.

Hoc denique nomen au-
dire jugiter delectatur Al-
leluia.

Hoc etiam carmen coeleste
comprobat ipse Christus
Alleluia.

Nunc vos socii cantate
lsetantes : Alleluia.

Et vos pueruli respondete
semper : Alleluia.

Nunc omnes canite simul,
Alleluia Domino, Alleluia
Christo, Pneumatique Alle-
luia.

Laus Trinitati seternse in
baptismo Domini quae cla-
rificatur : hinc canamus Al-
leluia.

To which let the loud-voiced
beasts respond another Alle-
luia.

Let the high mountain -tops
ring with Alleluia.

And the deep valleys echo
Alleluia.

Thou, too, deep jubilant sea,
say Alleluia ;

And thou, boundless earth,
Alleluia !

Now let the whole race of
men say its praiseful Alleluia,

And oft to its Creator give
this canticle of thanks, Al-
leluia !

He loves to hear this word
eternally repeated, Alleluia ;

And Jesus too applauds the
song, the heavenly Alleluia.

Do you, then, brethren, be
glad, and sing : Alleluia !

And you, little children,
never fail to respond : Alleluia !

Let all, then, sing together:
Alleluia to the Lord ; Alleluia
to Christ; and to the Holy
Ghost, Alleluia !

Praise be to the eternal
Trinity, whose glory was de-
clared at the baptism of our
Lord ! Sing we, then, Al-
leluia !

The Churches of France, in the thirteenth
century, and long even after that, used to sing at
Vespers of the Saturday before Septuagesima the
following beautiful hymn :

Alleluia dulce carmen,
Vox perennis gaudii,

HYMN

The sweet Alleluia-song, the
word of endless joy, is the

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115

Alleluia laus suavis

Est choris coelestibus,
Quam canunt Dei ma-

nentes
In domo per ssecula.
Alleluia lseta mater

Concivis Jerusalem :
Alleluia vox tuorum

Civium gaudentium :
Exsules nos flere cogunt

Babylonia flumina.
Alleluia non meremur

In perenne psallere ;
Alleluia vox reatus

Cogit intermittere ;
Tempus instat quo peracta

Lugeamus crimina.
Unde laudando precamur

Te beata Trinitas,
Ut tuum nobis videre

Pascba des in aethere,
Quo tibi lseti canamus

Alleluia perpetim.
Amen.

melody of heaven's choir,
chanted by them that dwell
for ever in the house of God.

O joyful mother, O Jerusa-
lem our city, Alleluia is the
language of thy happy citizens.
The rivers of Babylon, where
we poor exiles live, force us to
weep.

We are unworthy to sing a
ceaseless Alleluia. Our sins
bid us interrupt our Alleluia.
The time is at hand when it
behoves us to bewail our
crimes.

We, therefore, beseech thee
whilst we praise thee, O blessed
Trinity f that thou grant us to
come to that Easter of heaven,
where we shall sing to thee
our joyful everlasting Alleluia.
Amen.

In the present form of the liturgy, the farewell to
Alleluia is more simple. The Church, at the con-
clusion; of to-day's Vespers, repeats the mysterious
word four times :

Benedicamus Domino, Al-
leluia, Alleluia.

Deo gratias, Alleluia, Al-
leluia.

Let us bless the Lord, Al-
leluia, Alleluia.

Thanks be to God, Alleluia,
Alleluia*

This song of heaven, then, is taken from us. It
will return, when the triumph of Jesus' Eesurrec-
tion is proclaimed upon our earth.

8—2

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SEPTUAGE SIMA SUNDAY

The holy Church calls us together to-day in order
that we may hear from her lips the sad history of
the fall of our first parents. This awful event im-
plies the Passion and cruel Death of the Son of
God made Man, who has mercifully taken upon
Himself to expiate this and every subsequent sin
committed by Adam and us his children. It is of
the utmost importance that we should understand
the greatness of the remedy ; we must, therefore,
consider the grievousness of the wound inflicted.
For this purpose, we will spend the present week in
meditating on the nature and consequences of the
sin of our first parents.

Formerly, the Church used to read in her Matins
of to-day that passage of the Book of Genesis, where
.Moses relates to all future generations, but in
words of most impressive and sublime simplicity,
how the first sin was brought into the world. In
the present form of the liturgy, the reading of this
history of the fall is deferred till Wednesday, and
the preceding days give us the account of the six
days of creation. will anticipate the great

instruction, and begin it at once, inasmuch as it
forms the basis of the whole week's teaching.

De Libro Genesis.
Cap. iii.

Sed et serpens erat calli-
dior cunctis animantibus
terrae, quae fecerat Dominus
Deus. Qui dixit ad mulie-
rem : Cur praecepit vobis
Deus ut non comederetis de
omni ligno paradisi? Cui
respondit muter : Defructu
lignorum quae sunt in pa-

From the Book of Genesis.
Ch. iii.

Now the serpent was more
subtle than any of the beasts
of the earth, which the Lord
God had made. And he said
to the woman : Why hath God
commanded you, that you
should not eat of every tree of
paradise? And the woman
answered him, saying: Of the

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117

radiso vesoimur: de fructu
vero ligni, quod est in medio
paradisi, praecepit nobis
Deus ne comederemus, et
ne tangeremus illud, ne
forte moriamur. Dixit au-
tem serpens ad mulierem:
Nequaquam morte morie-
mini ; scit enim Deus quod
in quocumque die comede-
ritis ex eo, aperientur oculi
vestri, et eritis sicut dii,
scientes bonum et malum.
Vidit igitur mulier, quod
bonum esset lignum ad ves-
cendum, et pulchrum oculis,
aspectuque delectabile : et
tulit de fructu illius, et corn-
edit: deditque viro suo,
qui comedit. Et aperti sunt
oculi amborum.

Cumque cognovissent se
esse nudos, consuerunt folia
ficus, et fecerunt sibi peri-
zomata. Et cum audissent
vocem Domini Dei deambu-
lantis in paradiso, ad auram
post meridiem, abscondit se
Adam et uxor ejus a facie
Domini Dei, in medio ligni
paradisi. Vocavitque Domi-
nus Deus Adam, et dixit ei :
Ubi es? Qui ait: Vocem
tuam audivi in paradiso, et
timui, eo quod nudus es-
sem et abscondi me. Cui
dixit: Quis enim indicavit
tibi quod nudus esses, nisi
quod ex ligno de quo
prseceperam tibi ne come-
deres, comedisti ? Dixitque
Adam: Mulier, quam de-
disti mi hi sociam dedit
mihi de ligno, et comedi.
Et dixit Dominus Deus ad

fruit of the trees that are in
paradise we do eat; but of
the fruit of the tree which is
in the midst of paradise, God
hath commanded us that we
should not eat, and that we
should not touch [it, lest per-
- haps we die. And the serpent
said to the woman : No, you
shall not die the death; for
God doth know, that in what
day soever you shall eat there-
of, your eyes shall be opened,
and you shall be as gods,
knowing good and evil. And
the woman saw that the tree
was good to eat, and fair to
the eyes, and delightful to be-
hold: and she took of the
fruit thereof, and did eat : and
gave to her husband, who did
eat. And the eyes of them
both were opened.

And when they perceived
themselves to be naked, they
sewed together fig-leaves, and
made themselves aprons. And
when they heard the voice of
the Lord God walking in pa-
radise, at the afternoon air,
Adam and his wife hid them-
selves from the face of the
Lord God, amidst the trees of
paradise. And the Lord God
called Adam, and said to him :
Where art thou? And he
said : I heard thy voice in
paradise, and I was afraid, be-
cause I was naked, and I hid
myself. And he said to him:
And who hath told thee that
thou wast naked, but that thou
hast eaten of the tree whereof
I commanded thee that thou
shouldst not eat ? And Adam
said : The woman, whom thou
gavest me, to be my compan-

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118 SEPTUAGESIMA

mulierem : Quare hoc fe- ion, gave me of the tree, and
cisti ? Quae respondit : Ser- I did eat. And the Lord God
pens decepit me, et comedi. said to the woman : Why hast

thou done this? And she an-
swered : The serpent deceived
me, and I did eat.
Et ait Dominus Deus ad And the Lord God said to
serpentem : Quia fecisti hoc, the serpent : Because thou
maledictus es inter omnia hast done this thing, thou art
animantia, et bestias terrae: cursed among all cattle,' and
super pectus tuum gradieris, beasts of the earth : upon thy
et terram comedes cunctis breast shalt thou go, and earth
diebus vitse tuse. Inimicitias shalt thou eat all the days of
ponam inter te et mulierem, thy life. I will put enmities
et semen tuum et semen il- between thee and the woman,
lius ; ipsa conteret caput tu- and thy seed and her seed ;
urn, et tu insidiaberis calca- she shall crush thy head, and
neo ejus. Mulieri quoque di- thou shalt lie in wait for her
xit : Multiplicabo aerumnas heel. To the woman, also, he
tuas, et conceptus tuos: in said: I will multiply thy sor-
dolore paries fiUos, et sub rows, and thy conceptions :
viri potestate eris, et ipse in sorrow shalt thou bring
dominabitur tui Adte vero forth children, and thou shalt
dixit : Quia audisti vocem be under thy husband's power,
uxoris tuse, et comedisti de and he shall have dominion
ligno, ex quo praeceperam over thee. And to Adam he
tibi ne comederes, maledicta said : Because thou hast hear-
terra in opere tuo : in labori- kened to the voice of thy wife,
bus comedes ex ea cunctis and hast eaten of the tree,
diebus vitae tuae. Spinas et whereof I commanded thee
tribulos germinabit tibi, et that thou shouldst not eat,
comedes herbam terrae. In cursed is the earth in thy
sudore vultus tui vesceris work: with labour and toil
pane, donee revertaris in ter- Bhalt thou eat thereof all the
ram, de qua sumptus es : days of thy life. Thorns and
quia pulvis es, et in pulve- thistles shall it bring forth to
rem reverteris. thee, and thou shalt eat the

herbs of the earth. In the
sweat of thy face shalt thou
eat bread, till thou return to
the earth, out of which thou
was taken: for dust thou art,
and into dust thou shalt re-
turn.

Oh ! terrible page of man's history ! It alone
explains to us oar present position on the earth.

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It tells us what we are in the eyes of God, and how
humbly we should comport ourselves before His
divine Majesty. We will make it the subject of this
week's meditation. And now, let us prepare to
profit by the liturgy of this Sunday, which we call
Septuagesima.

In the Greek Church, it is called Prophone (Pro-
clamation), because on this day they announce to
the people the coming fast of Lent, and the precise
day of Easter. It is also called the Sunday of the
prodigal son, because that parable is read in their
liturgy for this Sunday, as an invitation to sinners
to draw nigh to the God of mercy. But it is the
last day of the week Prophoni, which, by a strange
custom, begins \rith the preceding Monday, as do
also the two following weeks.

MASS

The Station, at Borne, is in the church of Saint
Lawrence outside the walls. The ancient liturgists
observe the relation between the just Abel (whose
being murdered by Cain is the subject of one of the
responsories of to-day's Matins), and the courageous
martyr, over whose tomb the Church of Eome com-
mences her Septuagesima.

The Introit describes the fears of death, where-
with Adam and his whole posterity are tormented,
in consequence of sin. But in the midst of all this
misery there is heard a cry of hope, for man is still
permitted to ask mercy from his God. God gave
man a promise, on the very day of his condemna-
tion : the sinner needs but to confess his miseries,
and the very Lord against whom he sinned will
become his deliverer.

INTROIT

Circumdederunt me ge- The groans of death' sur-
mitus mortis, dolores infer- rounded me, and the sorrows

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SEPTUAGESIMA

ni circumdederunt me : et
in tribulatione mea invoca-
vi Dominum, et exaudivit
de templo sancto suo vocem
meam.

Ps. Diligam te, Domine,
fortitudo mea : Dominus
firmamentum meum, et re-
fugium meum, et liberator
meus. V. Gloria Patri.
Circumdederunt.

of hell encompassed me; and
in my affliction I called upon
the Lord, and he heard my
voice from his holy temple.

P«. I will love thee, 0 Lord,
my strength : the Lord is my
firmament, my refuge, and
my deliverer. V. Glory. The
groans.

In the Collect, the Church acknowledges that her
children justly suffer the chastisements which are
the consequences of sin; but she beseeches her
divine Lord to send them that mercy which will
deliver them.

COLLECT

Preces populi tui, quaesu- Mercifully hear, we beseech
mus, Domine, clementer Jihee, 0 Lord, the prayers of
exaudi : ut qui juste pro thy people ; that we who are
peccatis nostris affligimur, justly afflicted for our sins,
pro tui nominis gloria mi- may be mercifully delivered
sericorditer liberemur. Per for the glory of thy name.
Dominum. Through, etc.

SECOND COLLECT

A cunctis nos, quaesumus,
Domine, mentis et corporis
defende periculis: et inter-
cedente beata et gloriosa
semperque Virgine Dei Ge-
nitrice Maria, cum beato
Joseph, beatis apostolis tuis
Petro et Paulo, atque beato
N., et omnibus Sanctis, salu-
tem nobis tribue benignus
et pacem : ut destructis ad-
versitatibus et erroribus
universis, Ecclesia tua se-
cura tibi serviat Jibertate.

Preserve us, O Lord, we be-
seech thee, from all dangers of
soul and body : and by the in-
tercession of the glorious and
blessed Mary, the ever Virgin
Mother of God, of blessed
Joseph, of thy blessed apostles,
Peter and Paul, of blessed N.
(here is mentioned the titular
samt of the church), and of all
the saints, grant us, in thy
mercy, health and peace ; that,
all adversities and errors being
removed, thy Church may serve
thee with undisturbed liberty.

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The priest adds a third Collect, which is left to
his own choice.

EPISTLE

Lectio Epistolse beati Pauli
Apostoli ad Corinthios.

1 Cap ix., x.

Fratres, nescitis quod ii
qui in stadio currunt, om-
nes quidem currunt, sed
unus accipit bravium ? Sic
currite, ut comprehendatis.
Omnis autem, qui in agone
contendit, ab omnibus se
abstinet : et illi quidem ut
corruptibilem coronam ac-
cipiant, nos autem incor-
ruptam. Ego igitur sic cur-
ro, non quasi in incertum:
sic pugno, non quasi aerem
verberans : sed castigo cor-
pus meum et in servitutem
redigo : ne forte cum aliis
prsedicaverim, ipse repro-
bus efficiar. Nolo enim vos
ignorare, fratres, quoniam
patres nostri omnes sub
nube fuerunt, et omnes ma-
re transierunt, et omnes in
Moyse baptizati sunt, in
nube et in mari ; et omnes
eamdem escam spir^alem
manducaverunt, et omnes
eumdem potum spiritalem
biberunt (bibebant autem de
spiritali, consequente eos
petra; petra autem erat
Christus). Sed non in plu-
ribus eorum beneplacitum
est Deo.

Lesson of the Epistle of St.
Paul the Apostle to the
Corinthians.

1 Ch. ix., x.

Brethren, know you not
that they that run in the race,
all run indeed, but one
receiveth the prize ? So run
that you may obtain. And
every one that striveth for the
mastery, refraineth himself
from all things; and they in-
deed that they may receive a
corruptible crown, but we an
incorruptible one. I therefore
so run, not as at an uncer-
tainty : I so fight, not as one
beating the air : but I chastise
my body and bring it into
subjection : lest, perhaps, when
I have preached to others, I
myself should become a cast-
away. For I would not have
you ignorant, brethren, that
our fathers were all under the
cloud, and all passed through
the sea, and all in Moses were
baptized in the cloud, and in
the sea : and did all eat the
same spiritual food; and all
drank the same spiritual drink
(and they drank of the spiri-
tual rock that followed them,
and the rock was Christ). But
with the most of them God
was not well pleased.

These stirring words of the apostle deepen the
sentiments already produced in us by the sad

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SBPTUAGESIMA

recollections of which we are this day reminded.
He tells us that, this world is a race, wherein all
must run ; but that they alone win the prize, who
run well. Let us, therefore, rid ourselves of every-
thing that could impede us, and make us lose our
crown. Let us not deceive ourselves : we are never
sure, until we reach the goal. Is our conversion
more solid than was St. Paul's? Are our good
works better done, or more meritorious, than were
his ? Yet he assures us that he was not without
the fear that he might perhaps be lost ; for which
cause he chastised his body, and kept it in subjec-
tion to the spirit. Man, in his present state, has
not the same will for all that is right and just,
which Adam had before he sinned, and which, not-
withstanding, he abused to his own ruin. We have
a bias which inclines us to evil ; so that our only
means of keeping our ground is to sacrifice the flesh
to the spirit. To many this is very harsh doctrine ;
hence, they are sure to fail ; they never can win the
prize. Like the Israelites spoken of by our apostle,
they will be left behind to die in the desert, and so
lose the promised land. Yet they saw the same
miracles that Josue and Caleb saw ! So true is it
that nothing can make a salutary impression on a
heart which is obstinately bent on fixing all its
happiness in the things of this present life; and
though it is forced, each day, to own that they are
vain, yet each day it returns to* them, vainly but
determinedly loving them.

The heart, on the contrary, that puts its trust in
God, and mans itself to energy by the thought of
the divine assistance being abundantly given to him
that asks it, will not flag or faint in the race, and
will win the heavenly prize. God's eye is un-
ceasingly on all them that toil and suffer. These
are the truths expressed in the Gradual.

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Adjutor in opportunitati-
bus, in tribulatione : sperent
in te qui noverunt te, quo-
niam non derelinquis quae-
rentes te, Domine.

V. Quoniam non in finem
oblivio erit pauperis; pa-
tientia pauperum non peri-
bit in aeternum: exsurge,
Domine, non prsevaleat ho-
mo.

A helper in due time, in
tribulation : let them trust in
thee, who know thee, for thou
hast not forsaken them that
seek thee, 0 Lord.

V. For the poor man shall not
be forgotten to the end ; the
patience of the poor man shall
not perish for ever : arise, 0
Lord, let not man prevail.

The Tract sends forth our cry to God, and the
cry is from the very depths of our misery. Man is
humbled exceedingly by the fall; but he knows
that God is full of mercy, and that, in His goodness,
He punishes our iniquities less than they deserve :
were it not so, none of us could hope for pardon.

TRACT

De profundis clamavi ad
te, Domine : Domine, exaudi
vocem meam.

V. Fiant aures tuse inten-
dentes in orationem servi
tui.

V. Si iniquitates obser-
vaveris, Domine : Domine,
quis sustinebit ?

V. Quia apud te propi-
tiatio est, et propter legem
tuam sustinui te, Domine.

From the depths I have
cried to thee, 0 Lord : Lord,
hear my voice.

V. Let thine ears be atten-
tive to the voice of thy ser-
vant.

V. If thou shalt observe
iniquities, O Lord, Lord, who
shall endure it ?

V. For with thee is propitia-
tion, and by reason of thy law
I have expected thee, 0 Lord.

GOSPEL

Sequentia sancti Evangelii Sequel of the holy Gospel

secundum Matthseum. according to Matthew.

Cap. xx. Ch. xx.

In illo tempore, dixit At that time, Jesus spoke

Jesus discipulis suis para- to his disciples this parable:

bolam hanc : Simile est The kingdom of heaven is like

regnum cselorum homini to a householder who went out

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SEPTUAGESIMA

patrifamilias, qui exiit
primo mane conducere ope-
rarios in vineam suam. Con-
ventione autem facta cum
operariis ex denario diurno,
misit eos in vineam suam.
Et egressus circa horam
tertiam, vidit alios stantes
in foro otiosos, et dixit il-
lis : Ite et vos in vineam
meam, et quod justum
fuerit, dabo vobis. Illi au-
tem abierunt. Iterum autem
exiit circa sextam et nonam
horam, et fecit similiter.
Circa undecimam vero exiit ;
et invenit alios stantes, et
dicit illis : Quid hie statis
tota die otiosi ? Dicunt ei :
Quia nemo nos conduxit.
Dicit illis: Ite et vos in
vineam meam. Cum sero
autem factum esset, dicit
dominus vineae procuratori
suo : Voca operarios, et
redde illis mercedem, inci-
piens a novissimis usque ad
primos. Cum venissent ergo
qui circa undecimam horam
venerant, acceperunt singu-
los denarios. Venientes
autem et primi, arbitrati
sunt quod plus essent acce-
pturi : acceperunt autem et
ipsi singulos denarios. Et
accipientes murmurabant
ad versus patremfamilias, di-
centes : Hi novissimi una
hora fecerunt, et pares illos
nobis fecisti qui portavimus
pondus diei et aestus ? At
ille respondens uni eorum,
dixit : Amice, non f acio tibi
injuriam ; nonne ex denario
convenisti mecum ? Tolle
quod tuum est, et vade :
volo autem et huic novis-

early in the morning to hire
labourers into his vineyard.
And having agreed with the
labourers for a penny a day, he
sent them into his vineyard.
And going out about the third
hour, he saw others standing
in the market-place idle. And
he said to them : Go you also
into my vineyard, and I will
give you what shall be just.
And they went their way.
And again he went out about
the sixth and the ninth hour,
and did in like manner. But
about the eleventh hour he
went out and found others
standing, and he saith to them :
Why stand you here all the
day idle? They say to him:
Because no man hath hired us.
He saith to them : Go you also
into my vineyard. And when
evening was come, the lord of
the vineyard saith to his stew-
ard : Call the labourers and
pay them their hire, beginning
from the last even to the first.
When, therefore, they were
come that came about the
eleventh hour, they received
every man a penny. But when
the first also came, they
thought that they should re-
ceive more : and they also re-
ceived every man a penny.
And receiving it they mur-
mured against the master of
the house, saying : These last
have worked but one hour,
and thou hast made them
equal to us that have borne
the burden of the day, and the
heats. But he answering said
to. one of them : Friend, I do
thee no wrong : Didst thou not
agree with me for a penny?

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simo dare sicut et tibi. Aut Take what is thine, and go thy

non licet mihi quod volo way: I will also give to this

facere ? An oculus tuus last even as to thee. Or, is it

nequam est, quia ego bonus not lawful for me to do what

sum ? Sic erunt novissimi I will ? Is thy eye evil, because

primi, et primi novissimi. I am good ? So shall the last

Multi enim sunt vocati, be first, and the first last,

pauci vero electi. For many are called, but few

It is of importance that* we should well under-
stand this parable of the Gospel, and why the
Church inserts it in to-day's liturgy. Firstly, then,
let us recall to mind on what occasion our Saviour
spoke this parable, and what instruction He
intended to convey by it to the Jews. He wishes
to warn them of the fast approach of the day when
their Law is to give way to the Christian Law ; and
He would prepare their minds against the jealousy
and prejudice which might arise in them, at the
thought that God was about to form a Covenant
with the Gentiles. The vineyard is the Church in
its several periods, from the beginning of the world
to the time when God Himself dwelt among men,
and formed all true believers into one visible and
permanent society. The morning is the time from
Adam to Noah ; the third hour begins with Noah
and ends with Abraham ; the sixth hour includes
the period which elapsed between Abraham and
Moses ; and lastly, the ninth hour opens with the
age of the prophets, and closes with the birth of
the Saviour. The Messias came at the eleventh hour,
when the world seemed to be at the decline of its
day. Mercies unprecedented were reserved for this
last period, during which salvation was to be given
to the Gentiles by the preaching of the apostles.
It is by this mystery of mercy that our Saviour
rebukes the Jewish pride. By the selfish murmur-
ings made against the master of the house by the
early labourers, our Lord signifies the indignation

chosen.

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SEPTUAGESIMA

which the scribes and pharisees would show at the
Gentiles being adopted as God's children. Then
He shows them how their jealousy would be
chastised : Israel, that had laboured before us, shall
be rejected for their obduracy of heart, and we
Gentiles, the last comers, shall be made first, for
we shall be made members of that Catholic Church,
which is the bride of the Son of God.

This is the interpretation of our parable given by
St. Augustine and St. Gregory the Great, and by
the generality of the holy fathers. But it conveys
a second instruction, as we are assured by the two
holy doctors just named. It signifies the calling
given by God to each of us individually, pressing
us to labour, during this life, for the kingdom
prepared for us. The morning is our childhood.
The third hour, according to the division used by
the ancients in counting their day, is sunrise ; it is
our youth. The sixth hour, by which name they
called our midday, is manhood. The eleventh hour,
which immediately preceded sunset, is old age.
The Master of the house calls His labourers at all
these various hours. They must go that very hour.
They that are called in the morning may not put
off their starting for the vineyard, under pretext of
going afterwards, when the Master shall call them
later on. Who has told them that they shall live
to the eleventh hour ? They that are called at the
third hour may be dead at the sixth. God will call
to the labours of the last hour such as shall be
living when that hour comes ; but, if we should die
at midday, that last call will not avail us. Besides,
God has not promised us a second call, if we excuse
ourselves from the first.

At the Offertory, the Church invites us to cele-
brate the praises of God. God has mercifully granted
us, that the hymns we sing to the glory of His name
should be our consolation in this vale of tears.

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OFFERTORY

Bonum est confiteri Do- It is good to give praise to
mino, et psallere nomini tuo, the Lord, and to sing to thy
Altissime. name, 0 Most High.

SECRET

Muneribus nostris, quae- Having received, O Lord,

sumus, Domine, precious- our offerings and prayers,

que susceptis : et coelestibus cleanse us, we beseech thee, by

nos munda mysteriis, et cle- these heavenly mysteries, and

menter exaudi. Per Domi- mercifully hear us. Through,

num. etc.

SECOND SECRET

Exaudi nos, Deus saluta- Graciously grant us, O God,

ris noster : ut per hujus Sa- our Saviour, that by virtue of

cramenti virtutem, a cun- this Sacrament, thou mayst

ctis nos mentis et corporis defend us from all enemies,

hostibus tuearis, gratiam both of soul and body ; giving

tribuens in praesenti, et glo- us grace in this life, and glory

riam in futuro. in the next.

The third Secret is left to the priest's own
choice.

In the Communion antiphon, the Church prays
that man, having now been regenerated by the
Bread of heaven, may regain that likeness to his
God which Adam received at his creation. The
greater our misery, the stronger should be our hope
in Him, who descended to us that we might ascend
to Him.

COMMUNION

Illumina faciem tuam Make thy face to shine upon
super servum tuum, et sal- thy servant ; save me in thy
vum me fac in tua miseri- mercy. Let me not be Con-
cordia : Domine, non con- founded, 0 Lord, for I have
fundar, quoniam invocavi called upon thee,
te.

POSTCOMMUNION

Fideles tui, Deus, per tua May thy faithful, 0 God,
dona firmentur : ut eadem be strengthened by thy gifts ;

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et percipiendo requirant, et that by receiving them, they
quaerendo sine fine perci- may ever hunger after them,
piant. Per Dominum. and hungering after them,

they may have their desires
satisfied in the everlasting
possession of them. Through,
etc.

SECOND POSTCOMMUNION

Mundet et muniat nos,
qusesumus Domine, divini
Sacramenti munus oblatum,
et intercedente beata Virgine
Dei Genitrice Maria, cum
beato Joseph, beatis aposto-
lis Petro et Paulo, atque
beato N. et omnibus Sanctis,
a cunctis nos reddat et per-
versitatibus expiatos, et ad-
versitatibus expeditos.

May the oblation of this
divine Sacrament, we beseech
thee, O Lord, both cleanse
and defend us ; and by the
intercession of blessed Mary,
the Virgin- Mother of God, of
blessed Joseph, of the blessed
apostles, Peter and Paul, of
blessed N., and of all the
saints, free us from all sin,
and deliver us from all adver-
sity.

The third Postcommunion is left to the priest's
own choice.

VESPERS

The psalms and antiphons as on page 72.

CAPITULUM
1 Cor. ix.

Fratres, nescitis quod ii, Brethren, know you not, that
qui in stadio currunt, om- they that run in the race, all
nes quidem currunt, sed run indeed, but one receiveth
unus accipit bravium ? Sic the prize ? So run, that you
currite, ut comprehendatis. may obtain.

The hymn and versicle, page 79.

ANTIPHON OF THE ' MAGNIFICAT '

Dixit paterfamilias opera- The householder said to the

riis suis : Quid hie statis labourers : Why stand you here

tota die otiosi? At illi re- all the day idle? But they

spondentes, dixerunt: Quia answering said to him: Be-

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129

nemo nos conduxit. Ite et
vos in vineam meam: et
quod justum fuerit, dabo
vobis.

OREMUS.

Preces populi tui, quaesu-
mu8 Domine, clementer ex-
audi, ut qui juste pro pec-
catis nostris affligimur, pro
tui nominis gloria miseri-
corditer liberemur. Per
Dominum.

cause no man hath hired us.
Go ye, also, into my vineyard,
and I will give you what is
just.

LET US PRAY.

Mercifully hear, we beseech
thee, O Lord, the prayers of
thy people; that we who are
justly afflicted for our sins,
may be mercifully delivered
for the glory of thy name.
Through, etc.

For each day of this week we select a few stanzas
from the hymn, which the Greek liturgy uses in
the Office for the Sunday preceding the fast of Lent.
It is a lamentation over Adam's fall.

IN DOMINI

Excidit e paradiso volu-
ptatis Adamus, Domini prae-
ceptum, amaro cibo intem-
peranter degustato, trans-
gressus, damnatusque fuit
terras unde desumptus fue-
rat cole n dee, suoque pani
per sudorem multum co-
medendo ; nos igitur tem-
perantiam appetamus, ne
velut ille extra paradisum
ploremus, sed intus admit-
tamur.

Conditor meus Dominus,
pulvere e terra accepto, me
vivifico spiritu animavit,
atque visibilium omnium
super terram dominatione,
angelorumque consortio di-
gnatus est; dolosus autem
Satan, serpentis instrumento
usu8, esca decepit, et a Dei
gloria procul amandavit,

A TYROPHAGI

Because he broke the com-
mandment of his Lord, and
was led by intemperance to
taste a food which was to be
one of bitterness to him, Adam
was banished from the para-
dise of delight, and condemned
to till the earth whence he
himself was taken, and to eat
his bread in the sweat of his
brow. Let us, therefore, covet
temperance, lest, like him, we
may have to weep out of para-
dise; let us be temperate and
enter heaven.

God, my Creator, took dust'
from the earth, quickened me
with a living soul, graciously
made me the king of all
visible things on earth, and
gave me fellowship with the
angels; but crafty Satan,
making the serpent his instru-
ment, allured me with food,
banished me far from the glory

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mortique in infimis terrse
addkxit : tu vero, utpote Do-
minus, atque benignus, ab
exilio me revoca.

Stola divinitus texta spo-
liatus fui miser ego, divino
prsecepto tuo, Domine, ex
inimici fraude violato, fo-
liisque ficulneis et pelliceis
tunicis modo circumdor ;
panem laboris in sudore
manducandi sententiam ex-
cepi, utque spinas et tribu-
tes tellus mihi ferat, diris
devota est ; sed qui postre-
mis temporibus e Virgine
incarnatus es, revocatum
me in paradisum restitue.

Paradise, omni honore
dignissime, pulcherrima
species, tabernaculum di-
vinitus structum, perenne
gaudium et oblectamentum,
gloria justorum, prophe-
tarum lsetitia, sanctorumque
domicilium, foliorumtuorum
sonitu Conditorem univer-
sorum deprecare, ut fores,
quas prsevaricatione clausi,
mihi adaperiat, utque di-
gnus efficiar ligni vitae parti-
cipatione, eoque gaudio quod
dulcissime prius in temetipso
degustavi.

of God, and made me a slave
to death in the bowels of the
earth: but thou, O God, art
my Lord, and full of mercy :
recall me from exile.

Being deceived by the craft
of the enemy, I, miserable
man, violated thy command-
ment, O Lord ; and being strip-
ped of the garment which thy
divine hand had woven for me,
I am now clad with leaves of
the fig-tree, and with a skin
garment; I am condemned
to eat a bread for which I
must toil with the sweat of
my brow, and the earth is
cursed, so that it may yield
me thorns and thistles: but
do thou, that in after -times
tookest flesh from the Virgin,
recall and restore me to para-
dise.

0 paradise ! most worthy of
all our reverence, beautiful
beyond measure, tabernacle
built by God, joy and delight
without end, glory of the just,
joy of the prophets, and dwel-
ling of the saints; may thy
prayers, the sound of thy
leaves, obtain for me from the
Creator of all things, that thy
gates, which my sin hath shut
against me, may be thrown
open to me, and that I may be
made worthy to partake of
the tree of life, and of that
joy which I once so sweetly
tasted|in thy bosom.

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The serpent said to the woman : ' Why hath God
commanded you, that you should not eat of every
tree of paradise ?' 1 Thus opened the conversation,
which our mother Eve so rashly consents to hold
with God's enemy. She ought to refuse all inter-
course with Satan ; she does not ; and thereby she
imperils the salvation of the whole human race.

Let us recall to mind the events that have
happened up to this fatal hour. God, in His
omnipotence and love, has created two beings, upon
whom He has lavished all the riches of His good-
ness. He has destined them for immortality ; and
this undying life is to have everything that can
make it perfectly happy. The whole of nature is
made subject to them. A countless posterity is to
come from them, and love them with all the tender-
ness of grateful children. Nay, this God of good-
ness who has created them, deigns to be on terms
of intimacy with them; and such is their simple
innocence, that this adorable condescension does
not seem strange to them. But there is something
far beyond all this. He, whom they have hitherto
known by favours of an inferior order, prepares for
them a happiness which surpasses all they could
picture with every effort of thought. They must
first go through a trial ; and if faithful, they will
receive the great gift as a recompense they have
merited. And this is the gift : God will give them
to know Him in Himself, make them partakers of
His own glory, and make their happiness infinite
and eternal. Yes, this is what God has done, and
is preparing to do for these two beings, who but a

while ago were nothing.

1 Gen. iii. 1.

9—2

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In return for all these gratuitous and magnificent
gifts, God asks of them but one thing : that they
acknowledge His dominion over them. Nothing,
surely, can be sweeter to them than to make such
a return; nothing could be more just. All they
are, and all they have, and all the lovely creation
around them, has been produced out of nothing by
the lavish munificence of this God; they must,
then, live for Him, faithful, loving, and grateful.
He asks them to give Him one only proof of this
fidelity, love, and gratitude : He bids them not to
eat of the fruit of one single tree. The only return
He asks for all the favours He has bestowed upon
them, is the observance of this easy commandment.
His sovereign justice will be satisfied by this act of
obedience. They ought to accept such terms with
hearty readiness, and comply with them with a
holy pride, as being not only the tie which will
unite them with their God, but the sole means in
their power of paying Him what He asks of them.

But there comes another voice, the voice of a
creature, and it speaks to the woman : ' Why hath
God commanded you, that you should not eat of
every tree V And Eve dares, and has the heart, to
listen to him that asks why her divine Benefactor
has put a command upon her ! She can bear to
hear the justice of God's will called in question!
Instead of protesting against the sacrilegious words,
she tamely answers them ! Her God is blasphemed,
and she is not indignant! How dearly we shall
have to pay for this ungrateful indifference, this
indiscretion! 'And the woman answered him,
saying : Of the fruit of the trees that are in para-
dise we do eat ; but of the fruit of the tree which is
in the midst of paradise, God hath commanded us
that we should not eat, and that we should not
touch it, lest perhaps we die.' 1 Thus Eve not only
\ (3ren. iii. 2, 3,

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listens to the serpent's question, she answers him ;
she converses with the wicked spirit that tempts
her. She exposes herself to danger; her fidelity
to her Maker is compromised. True, the words she
uses show that she has not forgotten His command ;
but they imply a certain hesitation, which savours
of pride and ingratitude.

The spirit of evil finds that he has excited, in this
heart, a love of independence ; and that, if he can
but persuade her that she will not suffer from her
disobedience, she is his victim. He, therefore,
further addresses her with these blasphemous and
lying words : ' No, you shall not die the death ; for
God knoweth, that in what day soever you shall eat
thereof, your eyes shall be opened, and you shall be
as gods, knowing good and evil.' 1 What he pro-
poses to Eve is open rebellion. He has enkindled
within her that perfidious love of self which is
man's worst evil, and which, if it be indulged,
breaks the tie between him and his Creator. Thus
the blessings God has bestowed, the obligation of
gratitude, personal interest, all are to be disregarded
and forgotten. Ungrateful man would become a
god ; he would imitate the rebel angels : he shall
fall as they did.

IN DOMINICA TYROPHAGI

Adesdum anima mea in-
felix, actus tuos hodie defle,
memoria recolens priorem
in Eden nuditatem, pro-
pter quam deliciis et perenni
gaudio excidisti.

Pro multa pietate atque
miserationibus, Conditor
creator© et factor universo-
rum, me pnlvere prius ani-
matum una cum angelis

Come, my poor soul ! bewail
this day tby deeds. Think
within thyself of that sin
which made thee naked in
Eden, and robbed thee of
delight and joy eternal.

Creator of me and of all
things! in thy great goodness
and mercy, thou, having made
me out of dust, and given me
a soul, didst command me to

1 Gen. iii. 4, 5.

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ttds te collaudare praece-
pisti.

Propter bonitatis divi-
tias, plantas tu, Conditor
et Domine, paradisi delicias
in Eden, jubens me speciosis
jucundisque minimeque «ca-
ducis fructibus oblectari.

Hei mibi ! anima mea
misera, fruendarum Eden
voluptatum facultatem a
Deo acceperas, vetitunique
tibi ne scientise lignum
manducares : qua de causa
Dei legem violasti ?

(Virgo Dei Genitrix, ut-
pote Adami ex genere filia,
per gratiam vero Christi
Dei Mater, nunc me revoca
ex Eden ejectum.)

Serpens dolosus honorem
meum quondam •mihi in-
videns, in Evee auribus do-
lum insusurravit, unde ego
deceptus, hei mihi! e vitse
sede exsulavi.

Manu temere extensa,
scientise lignum degustavi,
quod ne contingerem mihi
Deus omnino prsescripserat,
et cum acerbo doloris sensu
divinam gloriam exsul amisi.

Hei mihi ! misera anima
mea, quomodo dolum non
nosti? Quomodo fraudem
et inimici invidiam minime
sensisti? Sed mente obte-
nebrata Conditoris tui man-
datum neglexisti.

(Spes et protectio mea,
0 veneranda, quae sola olim
lapsi Adami nuditatem co-
operuisti puerperio tuo, rur-
sus, 0 pura, me incorru-
ptionis veste circumda.)

unite with the angels in praising
thee.

. My Maker and Lord ! in the
riches of thy goodness, thou
plantest a paradise of delights
in Eden, and biddest me feast
on its lovely, sweet, and in-
corruptible fruits.

Woe is me, O my wretched
soul ! Thy God permitted thee
that thou shouldst enjoy the
Eden of delights, if thou
wouldst obey him and not eat
of the tree of knowledge.
Wherefore didst thou violate
his law ?

(0 Virgin-Mother of God !
Daughter of Adam by nature,
but Mother of Christ by grace !
recall me now the exile from
Eden.)

The crafty serpent envying
me such honour, whispered
his guile into Eve's ear ; and I,
alas ! deceived by her, was
banished from the land of
life.

Rashly stretching forth my
hand, I tasted of the tree of
knowledge, which God forbade
me even to touch : and then,
with keen sense of grief, I, an
exile, lost the glory of God.

Alas, miserable man ! How
came I not to know the snare ?
How was it that I suspected
not the enemy's craft and
envy ? My soul was darkened
and I set at nought my Creator's
command.

(O most venerable one ! my
hope and refuge ! who by giv-
ing birth to thy Jesus, didst
cover the nakedness of fallen
Adam, clothe me too, O Vir-
gin, with this incorruptible
garb 1)

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The serpent's promises had stifled, in Eve's heart,
every sentiment of love for the God that had
created her and loaded her with blessings : she
ambitions to be God like Him ! Her faith, too, is
wavering ; she is not sure that God may not have
deceived her, by threatening her with death should
she disobey His command. Flushed by pride, she
looks up to the forbidden fruit; it seems good to
eat, and it is fair to her eyes. 1 So that her senses
too conspire against God, and against her own
happiness. The sin is already committed in her
heart; it needs but a formal act to make it com-
plete. She cares for nothing but self ; God is no
more heeded than if He did not exist. She stretches
forth her daring hand ; she plucks the fruit ; she
puts it to her mouth, and eats !

God had said that if she broke His command-
ment she should die ; she has eaten, she has sinned,
and yet she lives as before ! Her pride exults at
this triumph, and, convinced that she is too strong
for God's anger to reach her, she resolves on
making Adam a partner in her victory. Boldly she
hands him the fruit, which she herself has eaten
without any evil coming to her. Whether he was
emboldened by the impunity of his wife's sin, or,
from a feeling of blind affection, wished to share
the lot of her who was the ' flesh of his flesh and
bone of his bones,' our first father, also, forgets all
he owes to his Creator, and, as though there had
never been aught of love between him and his God,
he basely does as Eve suggests : he eats of the fruit,
and by that act ruins himself and all his posterity.

No sooner have they broken the tie which united
them with God, than they sink into themselves.

1 Gen. iii. 6.

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As long as God dwells in the creature, whom He
has raised to the supernatural state, his being is
complete; but, let that creature drive his God
away from himself by sin, and he finds himself in
a state worse than nothing — the state of evil.
That soul which, a moment before, was so beautiful
and pure, is a hideous wreck. Thus is it with our
first parents : they stand alone ; creatures without
God ; and an intolerable shame seizes them. They
thought to become gods, they aspired at infinite
being ; see them now : — sinners, the prey of concu-
piscence. Hitherto, their innocence was their all-
sufficient garb ; the world was obedient to them ;
they knew not how to blush, and there was nothing
to make them fear ; but now, they tremble at their
nakedness, and must needs seek a place wherein to
hide !

The same self-love that had worked their ruin,
had made them forget the greatness and goodness
of God, and despise His commandment. Now that
they have committed the great sin, the same blind-
ness prevents them from even thinking of confess-
ing it, or asking the forgiveness of the Master they
have offended. A sullen fear possesses them.
They can think of nothing but how and where to
hide !

IN DOMINICA TYROPHAGI

Miser ego, honore a te,
Domine, in Eden affectus
fui : hei mihi ! quomodo in
errorem inductus, et dia-
bolica invidia appetitus, de-
pulsus sum e facie tua ?

Angelorum ordines, pa-
radisi ornamenta, et plan-
tarum qure iUic sunt decus,
me fraude misera abductum
et a Deo longius digressum
lugete.

Unhappy me ! thou hadst
laden me, 0 Lord, with hon-
ours in Eden. But, alas ! I
was led into sin ; I became a
victim to the envy of the devil ;
I have been driven from thy
face.

O ye choirs of angels ! ye
that give paradise such beauty,
and to its flowers their loveli-
ness ; weep over me the dupe of
wretched craft, now far from
your God.

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Pratum beatum, plantatje
a Deo arbores, paradisi de-
liciae, e foliis velut ex oculis
lacrymas nunc effundite su-
per me, nudum et a Dei
gloria abdicatum.

(Domina sancta, quas fide-
libus omnibus paradisi ja-
nuas ab Adam per inobe-
dientiam quondam clausas
aperuisti, misericordiae mihi
fores expande.)

Invidens mihi olim ini-
micus, hominum osor, bea-
tum paradisi domicilium
me specie serpentis sup-
plantavit, atque ab seterna
gloria submovit.

Lugeo et animo discru-
cior, oculisque lacrymarum
multitudinem adjungere
exopto, respiciens et intel-
ligens partam mihi ex trans-
gressione nuditatem.

Dei manus me e terra
plasma vit; at in terram
rursus revertendi miser le-
gem accepi; quisnam me
ejectum a Deo, et inferos
pro Eden assecutum, non
defleat ?

(Te, labis omnis expers
Dei Genitrix, fideles uni-
versi mysticum glorise tha-
lam um annunciamus, unde
lapsum me, precor, o pura,
aptum fac paradisi tha-
lamum.)

O fair garden land ! 0 ye
trees, charm of paradise,
planted by God's own hand,
let yojir leaves be turned into
eyes, and shed your tears over
me, for I am a naked king,
dethroned of God's glory.

(0 holy Mother! thou that
didst throw open to the faith-
ful those gates of heaven that
had been shut by Adam's dis-
obedience, open now to me the
gates of God's mercy.)

The enemy, the hater of
mankind, envied me my bliss-
ful home in Eden; under the
form of a serpent he supplanted
me, and robbed me of eternal
glory.

My soul weeps and is racked,
and I fain would give floods of
tears to mine eyes, when I see
and understand the nakedness
that has come to me by my
transgression.

The hand of God formed me
out of the earth ; but I have
miserably brought on myself
the sentence : I must return
into the earth. Who is there
that will not weep over me,
that have lost my God, and
have given up Eden for
hell?

(Sinless Mother of God!
the faithful throughout the
world proclaim thee to be
the mystic throne of glory.
I, then, that am fallen, be-
seech thee, spotless Virgin !
prepare me for a throne in
heaven !)

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WEDNESDAY OF SEPT U AGE SIM A WEEK

The guilty pair appear before the great God, whom
they have offended ; and instead of acknowledging
their guilt, they seek to palliate and excuse it. But
divine justice pronounces their condemnation, and
the sentence will be felt by their posterity, even to
the last generation. The two beings, that had
committed the heinous crime, had been enriched
with every gift of nature and grace. It was not
with them, as it is with us. Concupiscence which
gives us an inclination for what is wrong ; ignorance
and forgetf ulness which cloud the intellect of fallen
man, these miseries had nothing whatever to do
with the fall of our first parents. They sinned
through sheer ingratitude. They began by weigh-
ing the proposal of revolt, when they ought to have
spurned it with indignation and conquered by flight.
Then, by degrees, the proposed crime seemed no
great harm, because, though God would lose their
obedience, they would gain by the disobedience!
And at length, the love of God was made to give
place to the love of self, and they declared their
independence ! Yet God had mercy on them,
because of their posterity.

The angels were all created at one and the same
instant, and each of them was subjected to the trial,
which was to decide his eternal future. Each
angel depended on his own act, on his own choice
between fidelity to his Creator and rebellion against
Him ; so that they who rebelled drew on themselves
the eternity of God's chastisement. The human
race, on the contrary, existed not save as repre-
sented in its two first parents, and was plunged by
and with them into the abyss of God's reprobation :
therefore, God, who spared not the angels, merci-
fully spared the human race.

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But let us listen to the three sentences pro-
nounced by God after the fall of man. The first is
against the serpent, and is the severest. The curse,
which is already upon him, is deepened, and the
pardon, which is about to be promised to the human
race, is to be given in the form of an anathema
against that wicked spirit, that has dared to war
with God in the work of His hands.

' 1 will put enmities between thee and the woman ;
she shall crush thy head/ 1 Thus does God avenge
Himself on His enemy. The victory won over the
woman is made to turn against the proud conqueror,
and become his humiliation and his defeat. In his
fiendish craft, he had directed his first attack, not
against the man, but against the woman. She, by
nature, was weaker and more credulous ; and if he
conquered her, he hoped — too well, alas! — that
Adam would be led to turn against his Creator, in
order not to displease the creature. All happened
as he willed it: but now, see how God uses the
woman to foil and punish him. He enkindles in
her heart an implacable hatred against His and our
enemy. This cruel serpent may raise his proud
head, and, here and there, find men that will adore
him : the day will come, when a woman's foot shall
crush this head, which refused to bend before God.
This daughter of Eve, whom all generations are to
call blessed, 2 shall be prefigured by other women :
by Debbora, Judith, Esther, and others, all cele-
brated for their victories over the serpent. She
shall be followed, until the end of time, by an
uninterrupted succession of Christian virgins and
matrons, who, with all their weakness, shall be
powerful in co-operating with God's designs, and,
as the apostle says, ' the unbelieving husband shall
be sanctified by the believing wife.' 3

Thus will God punish the serpent's pride. Before

1 Gen. iii. 15. 2 St. Luke i. 48. 3 1 Cor. vii. 14.

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SEPTUAGRSIMA

pronouncing upon our first parents the sentence
they have deserved, He promises to bless their pos-
terity, and pours into their own hearts a ray of hope.

IN DOMINICA TYROPHAGI.

Tunc sedit Adamus, plo-
ravitque contra paradisi de-
licias, ocuIob manibus fe-
riens, atque dicebat: Mise-
ricors, miserere mei lapsL

Intuitus Adamus ange-
lum impellentem clauden-
temque divini horti fores,
ingemuit vehementer, dice-
batque : Misericors, miserere
mei lapsi.

Doleas vices, paradise,
domini tui ad mendicitatem
detrusi, foliorumque tuo-
rum sonitu Conditorem de-
precare ne te claudat. Mi-
sericors, miserere mei lapsi.

Then did Adam look back
on the Eden of delights, and
sitting wept ; he hid his face
in his hands, and said : O mer-
ciful God ! have mercy on me
the fallen one !

He saw the angel that drove
him from the garden of God;
and as he beheld him shutting
its gates against him, he heaved
a deep sigh, and said : O mer-
ciful God I have mercy on me
the fallen one !

Weep, Eden, over thy mas-
ter thus made poor! Let the
rustling of thy leaves become
a prayer, asking our Creator
that he close thee not. 0 mer-
ciful Godl have mercy on me
the fallen one I

THURSDAY OF SEPTU AGE SIMA WEEK

Forgiveness is promised ; but atonement must be
made. Divine justice must be satisfied, and future
generations be taught that sin can never pass un-
punished. Eve is the guiltier of the two, and her
sentence follows that of the serpent. Destined by
God to aid man in peopling the earth with happy
and faithful children, formed by this God out of
man's own substance ' flesh of his flesh, and bone
of his bones/ woman was to be on an Quality with
man. But sin has subverted this 6rder, and God's
sentence is this : conjugal union, notwithstanding
the humiliation of concupiscence now brought upon

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it, is to be, as before, holy and sacred ; but it is to
be inferior in dignity, before both God and man,
to the state of virginity, which disdains the ambitions
of the flesh.

Secondly, woman shall be mother still, as she
would have been in the state of innocence ; but her
honour shall be a burden. Moreover, she shall give
birth to her children amidst cruel pains, and some-
times even death must be the consequence of her
infant's coming into the world. The sin of Eve
shall thus be memorialized at every birth, and
nature shall violently resist the first claims of him,
whom sin has made her unwelcome lord.

Lastly, she who was at first created to enjoy
equality of honour with man, is now to forfeit her
independence. Man is to be her superior, and she
must obey him. For long ages, this obedience will
be no better than slavery; and this degradation
shall continue till that Virgin comes, whom the
world shall have expected for four thousand years,
and whose humility shall crush the serpent's head.
She shall restore her sex to its rightful position,
and give to Christian woman that influence of gentle
persuasiveness, which is compatible with the duty
imposed upon her by divine justice, and which can
never be remitted : the duty of submission.

Dominatorsseculorumom- O Lord I King of all ages!

nium Domine, qui me vo- who didst create me by thy

luntate tua procreasti, dolosi love ; I have been injured by

draconis invidia quondam the envy of the crafty serpent,

afflictum, teque, Salvator, and have provoked thee, my

ad iracundiam concitantem, Saviour, to anger : but despise

ne despicias, Deus, sed re- me not, O God ! Call me back

voca me. to thee.

Heimihi! pro stola splen- Alas! my bright robe has

dida, turpitudinis indumen- been changed into this garb of

tis obvolutus, lugeo, Salva- shame. I bewail my ruin, O

IN DOMINICA TYROPHAGI.

142

SEPTUAGESIMA

tor, exitium meum, et fide
ad te clamo ; ne despicias
me bone Deus, sed revoca.

Serpentium feraruinque
dominus effectus, quo pacto
serpenti animabus exitiali
familiariter congressus es,
inimico veluti bono con-
siliario usus? O errorem
tuum, miserrima anima
mea !

(Canimus te, Maria, Dei
gratia plena, lucidum divi-
nse incarnationis tabernacu-
lum; quare me cupiditati-
bus foede obtenebratum illu-
mina, fons misericordise,
spes eorum quos omnis spes
dereliquit.)

Saviour, and to thee do I cry
with confidence : My good
God ! Despise me not, but
call me back to thee.

How, my soul, couldst thou,
that wast made the lord of
serpents and beasts, treat the
soul-slaying serpent with fa-
miliarity, and use thine enemy
as a trusty counsellor ? Bewail,
my wretched soul, thy fatal
error !

(To thee do we sing, O Mary,
full of divine grace I Hail
bright tabernacle of the Incar-
nation 1 0 fount of mercy,
hope of them that are in des-
pair, enlighten me that am
dishonoured by the dark clouds
of my passions.)

FEIDAY OF SEPTUAGESIMA WEEK

The curse, which is henceforth to lie so heavily on
every human being, has been expressed in the sen-
tence pronounced against Eve ; the curse, to which
the earth itself is to be subjected, is Adam's sen-
tence. ' Because thou hast hearkened to the voice
of thy wife, and hast eaten of the tree, whereof I
commanded thee that thou shouldst not eat, cursed
is the earth in thy work (that is, on account of
what thou hast done)/ 1 Adam had excused his sin.
God does not admit his excuse ; yet He mercifully
makes allowance for him, seeing that he sinned,
not so much to gratify himself, as to please the
frail creature that had been formed out of his own
substance. He is not the originator of the dis-
obedient act. God, therefore, sentences him to the
personal humiliation of labour and toil, and of eat-

1 Gen. iiu 17.

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143

ing his bread in the sweat of his brow. 1 Outside
the garden of Eden, there lies the immense desert
of the earth. It is to be the valley of tears ; and
there must Adam dwell in exile for upwards of nine
hundred years, with the sad recollection in his
heart of the few happy days spent in paradise !
This desert is barren : Adam must give it fruitful-
ness by his toil, and draw from it, by the sweat of
his brow, his own and his children's nourishment.
If, in after ages, some men shall live without toil,
they are the exception confirming the general law
and chastisement. They rest, because others have
laboured long and hard for them ; neither will God
ratify their exceptional dispensation from labour,
except on the condition that they give encourage-
ment, by their charity and other virtues, to their
fellow-men, in whom Adam's sentence is literally
carried out. Such is the necessity of toil, that if it
be refused, the earth will yield but thorns and
thistles ; 2 such, too, the importance of this law
imposed on fallen man, that idleness shall not only
corrupt his heart, it shall also enervate his bodily
strength.

Before his sin, the trees of paradise bent down
their branches, and man fed on their delicious
fruits; but now he must till the earth and draw
from it, with anxiety and fatigue, the seed which is
to give him bread. Nothing could better express
the penal relation between him and the earth, from
which he was originally formed, and which is hence-
forth to be his tomb, than this law to which God
sentences him, of being indebted to the earth for
the nourishment which is to keep him in life. And
yet here also divine mercy shall show itself ; for,
when God shall have been appeased, it shall be
granted to man to unite himself to his Creator by
eating the Bread of life, which is to come down

1 Gen. iii. 17, 19. 2 Ibid., 18.

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from heaven, and whose efficacy for the nourishing
of our souls shall be greater than ever the fruit of
the tree of life could have been for the immortal-
izing of our bodily existence.

IN DOMINICA TYROPHAGI

Dulcis ad vescendum
fructus scientise in Eden
visus est mihi, amore capto ;
at demum in bilem conver-
sus est. Hei mihi 1 misera
anima, quomodo intempe-
rantia te e paradisi laribus
exturbavit ?

Deus universorum, mise-
ricordise Domine, ad humi-
litatein meam benigne re-
spice, nec a divino Eden
longe me ejicias, quo venu-
states unde excidi aspiciens,
fletibus rursus amissa bona
recipiam.

Fleo, ingemo, atque la-
mentor Cherubim ad para-
disi ingressum custodien-
dum igneo ense locata
conspiciens, transgressori-
bus omnibus, hei mihi I
inaccessum, nisi tu, Salva-
tor, aditum mihi facilem
preestes.

Confido in multitudine
misericordise tuse, Chris te
salvator, ac divini lateris
tui sanguine, unde homi-
num naturam sanctificasti,
et colentibus te aperuisti, o
bone, paradisi portas antea
Adamo prseclusas.

(VitsB porta, impervia,
spiritualis, virgo Deipara,
innupta, pande mihi pre-
cibus tuis, paradisi clausas
olim fores, quo te meam

My desire blinded me ; and
the fruit that grew on Eden's
tree of knowledge seemed to
me to be sweet to eat ; but it
has been turned into bitterness.
Unhappy man, I have been
driven from my home of para-
dise by intemperance !

0 God of the universe 1 0
merciful Lord ! look with pity
upon my lowliness, and suffer
me to dwell near thy divine
Eden, that so my eyes may
turn towards the fair land I
have lost, and I, by my tears,
regain it.

1 weep, and sigh, and am
afflicted, as I behold the Cher-
ubim guarding, with a flaming
sword, the gate of paradise,
which is shut against all sinners.
Alas ! how can I enter, unless
thou, my Saviour, grant me
admission ?

0 Christ, my Saviour, my
hope is in thy great mercy, and
in the Blood which flowed from
thy sacred Side, whereby thou
didst sanctify mankind, and
open, 0 good Jesus, to them
that serve thee, the gate of
paradise, which heretofore was
shut against Adam.

(O gate of life! Spiritual
gate, which God has kept for
himself ! 0 Virgin-Mother of
God, espoused to none but him !
Open to me, by thy prayers,

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SATURDAY OP SEPTUAGESIMA WEEK 145

post Deum auxiliatricem
firmumque refugium glori-
ficem.)

the once closed gate of heaven ;
that so I may glorify thee, who,
after God, art my helper and
sure refuge I)

SATUBDAY OF SEPTUAGESIMA WEEK

The sentence pronounced by the Almighty upon
our first parents was to fall upon their children to
the end of time. We have been considering, during
this week of Septuagesima, the penalties of the
great sin ; but the severest and most humiliating of
them all remains to be told. It is the transmission
to the whole human race of original sin. It is true
that the merits of the promised Eedeemer will be
applied to each individual man, in the manner
established by God at various periods of time: still,
this spiritual regeneration, whilst cleansing us from
the leprosy which covered us, and restoring us to
the dignity of children of God, will not remove
every scar of the old wound. It will save us from
eternal death, and restore us to life ; but, as long
as our pilgrimage lasts, we shall be weak and sickly.
Thus it is that ignorance makes us short-sighted in
those great truths, which should engross all our
thoughts ; and this fills us with illusions, which,
* by an unhappy inclination of our will, we cling to
and love. Concupiscence is ever striving to make
our soul a slave to the body ; and in order to escape
this tyranny, our life has to be one continual
struggle. An unruly love for independence is un-
ceasingly making us desire to be our own masters,
and forget that we were born to obey. We find
pleasure in sin, whereas virtue rewards us with
nothing, in this life, save the consciousness of our
having done our duty.

Knowing all this, we are filled with admiration
and love when we think of thee, 0 Mary! thou

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purest of God's creatures. Thou art our sister in
nature ; thou art a daughter of Eve ; but thou wast
conceived without sin, and art therefore the honour
of the human race. Thou art of the same flesh and
blood as ourselves ; and yet thou art immaculate.
The divine decree, which condemned us to inherit
the disgrace of original sin, could not include thy
most pure conception ; and the serpent felt, as thy
foot crushed his haughty head, that thou hadst
never been under his power. In thee, 0 Mary ! we
find our nature such as it was when our God first
created it. Hail, then, spotless Mirror of justice !

0 Mary ! beautiful in thine unsullied holiness,
pray for us who are weighed down by the conse-
quences of that sin of our first parents, which God
would not suffer to approach thee. Thou art the
implacable enemy of the serpent; watch over us,
lest his sting inflict death on our souls. We were
conceived in sin, and born in sorrow ; pray for us,
that we may so live as to merit blessing. We are
condemned to toil, to suffering, and to death ; inter-
cede for us, that our atonement may find acceptance
with our Lord. We are exposed to the treachery of
our evil inclinations ; we are in love with this pre-
sent life ; we forget eternity ; we are ever striving
to deceive our own hearts : how could we escape
hell, were the grace of thy divine Son not unceas-
ingly offered to us, enabling us to triumph over
all our enemies ? Thou, 0 Immaculate Mother of
Jesus, art the Mother of divine grace ! Pray for
us, that we, who glory in being thy kindred by
nature, may be daily more and more enriched with
this priceless gift.

Let us salute the blessed Mother of God in the
words of the following sequence, taken from the
ancient missal of Cluny. Catholic piety has conse-
crated to Mary the Saturday of each week.

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SATURDAY OF SEPTUAGESIMA WEEK 147

SEQUENCE

Ad laudem Matris Dei
Modulemur licet rei,
Poscentes remedia.

Hsec nostra forma spei,
Spes mirandse speciei,
Qusb vernat in gloria.
Hsec virtutis nutrimen-
tum,

Spes Solaris, sola laris
Terreni fiducia.

Stella maris quae vocaris,
Passus rectos et directos,
Da pacis suffragia.
Sicut sidus naufrago,
Fulgens dux in pelago,
Tu praeclara.

Mundi lux in tenebris,
Stella nitens Celebris,
Deo cara.

In sede coelica
Hesidens, hsec mellica
Admitte cantica,
Virgo pia.
Paventi psallere,
Trementi. pro scelere
Des ausus,
Tu plausus,
Veri vena.
Tu coeli regina,
Mundi medicina,
Munda scelus nostrum,
Piissima.

In mortis ruina,
Nos ad vitam mina,
Placans Deum,
Tu benignissima.
Cara parens, 0 Maria,
Patris parens, Virgo pia,
Nos in umbrae mortis via
Sedentes illumina !

Let us, though sinners, sing a
hymn in praise of the Mother
of God ; let us sing our prayer
for help.

Oh ! how well may we hope
in her, that beautiful Mother,
whose glory is bright as
spring 1

It is she that trains us to
virtue, and warms our earthly
home with the sunny beam of
hope.

Thou that art called Star of
the sea, direct us, steer us, get
us the calm of peace.

Thou brightly shinest on
life's sea, guiding us, as does
the friendly star which leads
the shipwrecked into port.

Thou art a light to world-
lings in their darkness, thou
art the shining well-known
star, so dear to God.

Seated on thy heavenly
throne, receive, O Virgin -
Mother, these our sweet can-
ticles.

To the sinner who fears to
sing, do thou, fount of truth,
give courage and applause.

Thou art the Queen of
heaven, thou art the solace of
the world; may thy loving
prayers cleanse us from our
guilt.

We have merited death ;
but intercede for us to God,
most merciful Queen 1 and so
lead us unto life.

O Mary, dear Mother !
Mother of thy Creator I Virgin
ever merciful ! enlighten us
that are sitting in the shades
of death.

10—2

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Ut te nobis stella duoe,
Tui Nati tuti cruce,
Mereamur coeli luce

Per te frui, Domina.
Amen.

That, guided *by thee our
star, and protected by the cross
of thy Son, we may, through
thy intercession, be brought to
the enjoyment of light eternal.
Amen.

SEXAGESIMA SUNDAY

Tee Church offers to our consideration, during this
week of Sexagesima, the history of Noah and the
deluge. Man has not profited by the warnings
already given him. God is obliged to punish him
once more, and by a terrible chastisement. There
is found out of the whole human race one just man ;
God makes a covenant with him, and with us
through him. But, before He draws up this new
alliance, He would show that He is the sovereign
Master, and that man, and the earth whereon he
lives, subsist solely by His power and permission.

As the ground-work of this week's instructions,
we give a short passage from the Book of Genesis :
it is read in the Office of this Sunday's Matins.

De Libro Genesis. From the Book of Genesis.

Cap, vi. Ch. vi.

Videns autem Deus quod And God seeing that the

multa malitia hominum es- wickedness of men was great

set in terra, et cuncta cogi- on the earth, and that all the

tatio cordis intenta esset thought of their heart was bent

ad malum omni tempore, upon evil at all times, it re-

poenituit eum quod homi- . pented him that he had made

nem feoisset in terra. Et man on the earth. And being

tactus dolore cordis intrin- touched inwardly with sorrow

secus : Delebo, inquit, ho- of heart, he said : I will destroy

minem quern creavi, a facie man, whom I have created,

terrsB, ab homine usque ad from the face of the earth, from

animantia, a reptili usque man even to beasts, from the

ad volucres coeli. Poenitet creeping thing even to the fowls

enim me fecisse eos. Noe of the air. For it repenteth

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149

vero invenit gratiam coram me that I have made them.

Domino. But Noah found grace before

the Lord.

Hse sunt generationes These are the generations of

Noe : Noe vir justus atque Noah : Noah was a just and

perfectus f uit in generatio- perfect man in his generations :

nibus suis, cum Deo ambu- he walked with God. And he

lavit. Et genuit tres filios, begot three sons : Sem, Cham,

Sem, Cham, et Japheth. and Japheth. And the earth

Corrupta est autem terra was corrupted before God, and

coram Deo, et repleta est was filled with iniquity. And

iniquitate. Cumque vidisset when God had seen that the

Deus terram esse corruptam earth was corrupted (for all

(omnis quippe caro cor- flesh had corrupted its way

ruperat viam suam super upon the earth), he said to

terram) dixit ad Noe : Finis Noah : The end of all flesh is

universse carnis venit coram come before me : the earth is

me: repleta est terra ini- filled with iniquity through

quitate a facie eorum, et ego them, and I will destroy them

disperdam eos cum terra. with the earth.

This awful chastisement of the human race by
the deluge was a fresh consequence of sin. This
time, however, there was found one just man ; and
it was through him and his family that the world
was restored. Having once more mercifully re-
newed His covenant with His creatures, God allows
the earth to be repeopled, and makes the three sons
of Noah become the fathers of the three great fami-
lies of the human race.

This is the mystery of the Divine Office during
the week of Sexagesima. The mystery expressed
in to-day's Mass is of still greater importance, and
the former is but a figure of it. The earth is
deluged by sin and heresy. But the word of God,
the seed of life, is ever producing a new genera*
tion : a race of men, who, like Noah, fear God. It
is the word of God that produces those happy
children, of whom the beloved disciple speaks,
saying : * They are born not of blood, nor of the
will of the flesh, nor of the will of man, but of

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God.' 1 Let us endeavour to be of this family ; or,
if we are already numbered among its members,
let us zealously maintain our glorious position.
What we have to do, during these days of Septua-
gesima, is to escape from the deluge of worldliness,
and take shelter in the Ark of salvation ; we have
to become that good soil, which yields a hundred-
fold from the heavenly seed. Let us flee from the
wrath to come, lest we perish with the enemies of
God : let us hunger after that word of God, which
converteth and giveth life to souls. 2

With the Greeks, this is the seventh day of their
week Apocreos, which begins on the Monday after
our Septuagesima Sunday. They call this week
Apocreos, because they then begin to abstain from
flesh-meat, which abstinence is observed till Easter
Sunday.

MASS

At Borne the Station is in the basilica of St.
Paul outside the walls. It is around the tomb of
the Doctor of the Gentiles, the zealous sower of the
divine seed, the father by his preaching of so many
nations, that the Eoman Church assembles her
children on this Sunday, whereon she is about to
announce to them how God spared the earth on
the condition that it should be peopled with true
believers and with faithful adorers of His name.

The Introit, which is taken from the Psalms,
cries out to our Lord for help. The human race, all
but extinct after the deluge, is here represented as
beseeching its Creator to bless and increase it. The
Church adopts the same prayer, and asks her
Saviour to multiply the children of the Word, as
He did in former days.

^St.JJohn i. 13. 2 Ps. xviii.

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INTROIT

Exsurge, quare obdormis,
Domine ? Exsurge, et ne
repellas in finem ; quare
faciem tuam avertis, obli-
visceris tribulationem no-
stram? Adhsesit in terra
venter noster : exsurge, Do-
mine, adjuva nos, et libera
nos.

Ps. Deus, auribus nostris
audivimus : patres nostri
annuntiaverunt nobis. V.
Gloria Patri. Exsurge.

Arise, why sleepest thou, 0
Lord ? Arise, and cast us not
off to the end. Why turnest
thou thy face away ? and for-
gettest our tribulation ? Our
belly cleaveth to the earth.
Arise, O Lord, help us, and
deliver us.

Ps. We have heard, 0 God,
with our ears : our fathers have
declared to us thy wonders.
V. Glory. Arise.

In the Collect, the Church expresses the con-
fidence she puts in the prayers of the great apostle
St. Paul, that zealous sower of the divine seed, who
laboured more than the other apostles in preaching
the word to the Gentiles.

COLLECT

Deus, qui conspicis quia 0 God, who seest l^hat we

ex nulla nostra actione con- place no confidence in anything

fidimus : concede propitius, we do : mercifully grant that,

ut contra adversa omnia, by the protection of the Doctor

Doctoris Gentium prote- of the Gentiles, we may be

ctione, muniamur. Per Do- defended against all adversity,

minum. Through, etc.

Then are added two other Collects, as in the
Mass of Septuagesima Sunday, page 120.

The Epistle is that admirable passage from one
of St. Paul's Epistles, in which the great apostle,
for the honour and interest of his sacred ministry,
is necessitated to write his defence against the
calumnies of his enemies. We learn from this his
apology what labours the apostles had to go through,
in order to sow the word of God in the barren soil
of the Gentile world, and make it Christian.

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SBPTUAGESIMA

Lectio Epistolse beati Pauli
Apostoli ad Corinthios.

2 Cap. xi.

Fratres, libenter suffertis
insipientes, cum sitis ipsi
sapientes. Sustinetis enim
si quis vos in servitutem re-
digit, si quis devorat, si quis
accipit, si quis extollitur, si
quis in faciem vos csedit.
Secundum ignobilitatem
dico, quasi nos infirmi fueri-
mus in hac parte. In quo
quis audet (in insipientia
dico), audeo et ego. He-
brsei sunt, et ego. Israe-
litsB sunt, et ego. Semen
.Abrahse sunt, et ego. Mi-
nistri Christi sunt (ut minus
sapiens dico), plus ego: in
laboribus plurimis, in car-
ceribus abundantius, in
plagis supra modum, in
mortibus frequenter. A Ju-
dseis quinquies quadrage-
nas, una minus, accepi, Ter
virgis caesus sum, semel
lapidatus sum, ter naufra-
gium feci, nocte et die in
profundo maris fui; in iti-
neribus ssepe, periculis flu-
minum, periculis latronum,
periculis ex genere, pericu-
lis ex gentibus, periculis
in civitate, periculis in so-
litudine, periculis in mari,
periculis in falsis fratribus ;
in labore et aerumna, in vi-
giliis multis, in fame et siti,
in jejuniis multis, in frigore
et nuditate. Praeter ilia, quae
extrinsecus sunt, instantia
mea quotidiana, sollicitudo

Lesson of the Epistle of Saint
Paul the Apostle to the
Corinthians.

2 Ch. xi.

Brethren, you gladly suffer
the foolish, whereas yourselves •
are wise. For you suffer if a
man bring you into bondage,
if a man devour you, if a man
take from you, if a man be
lifted up, if a man sfrike you
on the face. I speak according
to dishonour, as if we had been
weak in this part. Wherein if
any man dare (I speak fool-
ishly) I dare also. They are
Hebrews : so am I. They are
Israelites : so am I. They are
the seed of Abraham : so am I.
They are the ministers of Christ:
(I speak as one less wise) I am
more : in many more labours,
in prisons more frequently, in
stripes above measure, in deaths
often. Of the Jews five times
did I receive forty stripes, save
one. Thrice was I beaten with
rods, once I was stoned, thrice
I suffered shipwreck; a night
and a day I was in the depth
of the sea. In journeying often,
in perils of waters, in perils of
robbers, in perils from my own
nation, in perils from the Gen-
tiles, in perils in the city, in
perils in the wilderness, in
perils in the sea, in perils from
false brethren. In labour and
painfullness, in much watch-
ings, in hunger and thirst, in
fastings often, in cold and
nakedness. Besides those things
which are without : my daily
instance, the solicitude for all

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omnium Ecclesiarum. Quia the churches. Who is weak,

infirmatur, et ego non in- and I am not weak ? Who is

firmor? Quis scandalizatur, scandalized, and I am not on

et ego non uror ? Si gloriari fire ? If I must needs glory,

oportet, quae infirmitatis I will glory of the things that

meae sunt, gloriabor. Deus concern my infirmity. The

et Pater Domini nostri Jesu God and Father of our Lord

Christi, qui est benedictus Jesus Christ, who is blessed for

in saecula, scit quod non ever, knoweth that I lie not.

mentior. Damasci praeposi- At Damascus the governor of

tus gentis Aretae regis, cus- the nation under Aretas the

todiebat civitatem Damas- king, guarded the city of the

cenorum, ut me compre- Damascenes, to apprehend me ;

henderet; et per fenestram and through a window in a

in sporta dimissus sum per basket was I let down by the

murum, et sic effugi manus wall, and so escaped his hands,

ejus. Si gloriari oportet (non If I must glory (it is not expe-

expedit quidem), veniam dient indeed), but I will come

autem ad visiones et reve- to the visions and revelations

lationes Domini. Scio homi- of the Lord. I know a man in

nem in Christo ante annos Christ about fourteen years ago

quatuordecim (sive in cor- (whether in the body, I know

pore nescio, sive extra corpus not, or out of the body, I know

nescio, Deus scit), raptum not, God knoweth), such an one

hujusmodi usque ad tertium rapt even to the third heaven,

caelum. Et scio hujus- And I know such a man

modi hominem (sive in cor- (whether in the body, or out

pore, sive extra corpus of the body, I cannot tell, God

nescio, Deus scit), quoniam knoweth), that he was caught

raptus est in paradisum, et up into paradise, and heard

audivit arcana verba quae secret words, which it is not

non licet homini loqui. Pro granted to man to utter. For

hujusmodi gloriabor ; pro such an one I will glory ; but

me autem nihil gloriabor, for myself I will glory nothing,

nisi in infirmitatibus meis. but in my infirmities. For

Nam, et si voluero gloriari, though I should have a mind

non ero insipiens ; verita- to glory, I shall not be foolish :

tern enim dicam : parco au- for I will say the truth. But

tern, ne quis me existimet I forbear, lest any man should

supra id quod videt in me, think of me above that which

aut aliquid audit ex me. Et he seeth in me, or anything he

ne magnitudo revelationum heareth from me. And lest the

extollat me, datus est mihi greatness of the revelations

stimulus carnis meae, ange- should exalt me, there was

lus Satanae, qui me colaphi- given me a sting of my flesh,

zet. Propter quod ter Do- an angel of Satan to buffet me.

minum rogavi ut discederet For which thing thrice I be-

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SEPTUAGESIMA

a me : et dixit mihi : Suffi-
cit tibi gratia mea ; nam
virtus in infirmitate perfi-
citur. Libenter igitur glo-
riabor in infirmitatibus
meis, ut inhabitet in me
virtus Christi.

sought the Lord that it might
depart from me : and he said
to me: My grace is sufficient
for thee : for power is made
perfect in infirmity. Gladly,
therefore, will I glory in my
infirmities, that the power of
Christ may dwell in me.

In the Gradual, the Church beseeches her Lord
to give her strength against those who oppose the
mission He has entrusted to her, of gaining for Him
a new people, adorers of His sovereign Majesty.

GRADUAL

Sciant gentes, quoniam Let the Gentiles know that

nomen tibi Deus : tu solus God is thy name : thou alone

Altissimus super omnem art the Most High over all the

terram. earth.

V. Deus meus, pone illos V. 0 my God, make them

ut rotam, et sicut stipulam like a wheel, and as stubble

ante faciem venti. before the wind.

Whilst the earth is being moved, and is suffering
those terrible revolutions which, deluge-like, come
first on one nation and then on another, the Church
prays for her faithful children, in order that they
may be spared, for they are the elect, and the hope
of the world. It is thus she prays in the following
Tract, which precedes the Gospel of the word.

TRACT

Commovisti, Domine, ter- Thou hast moved the earth,
ram, et conturbasti earn. O Lord, and hast troubled it.

V. Sana contritiones ejus, V. Heal the breaches there-
quia mota est. of, for it is moved.

V. Ut f ugiant a facie ar V. That they may flee from
cus : ut liberentur electi tui. before the bow : that thy elect

may be delivered.

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GOSPEL

Sequentia sancti Evangelii
secundum Lucain.

Cap, viii.

In illo tempore, cum tur-
ba plurima convenirent, et
de civitatibus properarent
ad Jesum, dixit per simili-
tudinem : Exiit, qui semi-
nat, seminare semen suum :
et dum seminat, aliud ce-
cidit secus viam, et concul-
catum est, et volucres cceli
comederunt illud. Et aliud
cecidit supra petram : et
natum, aruit ; quia non ha-
bebat humorem. Et aliud
cecidit inter spinas, et simul
exortae spin© suffocaverunt
illud. Et aliud cecidit in
terram bonam : et ortum
fecit fructum centuplum.
Haec dicens clamabat : Qui
habet aures audiendi, au-
diat. Interrogabant autem
eum discipuli ejus, quae
esset haec parabola. Quibus
ipse dixit : Vobis datum est
nosse mysterium regni Dei,
caeteris autem in parabolis ;
ut videntes non videant, et
audientes non intelligant.
Est autem haec parabola.
Semen est verbum Del Qui
autem secus viam, hi sunt
qui audiunt : deinde venit
diabolus, et tollit verbum
de corde eorum, ne cre-
dentes salvi fiant. Nam qui
supra petram : qui cum au-
dierint, cum gaudio susci-
piunt verbum : et hi radices
non habent : quia ad tern pus
credunt, et in tempore ten-
tationis recedunt. Quod au-

Sequel of the holy Gospel
according to Luke.

Ch. viii.

At that time, when a very
great multitude was gathered
together, and hastened out of
the cities to meet Jesus, he
spoke by a similitude. The
sower went out to sow his seed;
and as he sowed, some fell by
the wayside, and it was trodden
down, and the fowls of the air
devoured it. And other some
fell upon a rock: and as soon
as it was sprung up, it withered
away, because it had no mois-
ture. And other some fell
among thorns ; and the thorns
growing up with it, choked it.
And other some fell upon good
ground, and being sprung up,
yielded fruit a hundred-fold.
Saying these things he cried
out : He that hath ears to hear,
let him hear. And his disciples
asked him what this parable
might be. To whom he said :
To you it is given to know the
mystery of the kingdom of God ;
but to the rest in parables : that
seeing they may not see, and
hearing they may not under-
stand. Now the parable is this :
The seed is the word of God.
And they by the wayside are
they that hear ; then the devil
cometh, and taketh the word
out of their heart, lest believing
they should be saved. Now
they upon the rock are they
who, when they hear, receive
the word with joy : and these
have no roots ; for they believe
for a while, and in time of

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SEPTUAG-ESIMA

tem in spinas cecidit, hi sunt
qui audierunt, et a sollici-
tudinibus, et divitiis, et
voluptatibus vitse, euntes,
suffocantur, et non referunt
fructum. Quod autem in
bonam terram : hi sunt, qui
in corde bono et optimo
audientes verbum retinent,
et fructum afferunt in pati-
entia.

temptation fall away. And
that which fell among thorns,
are they who have heard, and
going their way, are choked
with the cares and riches and
pleasures of this life, and yield
no fruit. But that on the good
ground, are they, who in a good
and very good heart hearing
the word, keep it, and bring
forth fruit in patience.

St. Gregory the Great justly remarks, that this
parable needs no explanation, since eternal Wisdom
Himself has told us its meaning. All that we have
to do, is to profit by this divine teaching, and
become the good soil, wherein the heavenly seed
may yield a rich harvest. How often have we,
hitherto, allowed it to be trampled on by them that
passed by, or to be torn up by the birds of the air !
How often has it found our heart like a stone, that
could give no moisture, or like a thorn plot, that
could but choke ! We listened to the word of God ;
we took pleasure in hearing it ; and from this we
argued well for ourselves. Nay, we have often re-
ceived this word with joy and eagerness. Some-
times, even, it took root within us. But, alas ! some-
thing always came to stop its growth. Henceforth,
it must both grow and yield fruit. The seed given
to us is of such quality, that the divine Sower has a
right to expect a hundred-fold. If the soil, that is,
our heart, be good ; if we take the trouble to prepare
it, by profiting of the means afforded us by the
Church ; we shall have an abundant harvest to show
our Lord on that grand day, when, rising triumphant
from His tomb, He will come to share with His
faithful people the glory of His Eesurrection.

Inspirited by this hope, and full of confidence in
Him who has once more thrown this seed into this
long ungrateful soil, let us sing with the Church, in

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157

her Offertory, these beautiful words of the royal
psalmist : they are a prayer for holy resolution and
perseverance.

OFFERTORY

Perfice gressus meos in Perfect thou my goings in
semitis tuis, ut non move- thy paths ; that my footsteps
antur vestigia mea : inclina be not moved. 0 incline thy
aurem tuam et exaudi verba ear unto me and hear my
mea : mirinca misericordias words. Show forth thy won-
tuas, qui salvos facis spe- derful mercies ; who savest
rantes in te, Domine. them that hope in thee, 0

Lord.

SECRET

Oblatum tibi, Domine, May the sacrifice we have
sacrificium vivificet nos offered to thee, O Lord, always
s toper, et muniat. Per enliven us and defend us.
Dominum. Through, etc.

To this are added the other Secrets, as on Septua-
gesima Sunday, page 127.

The visit, which our Lord makes to us in the
Sacrament of His love, is the grand means whereby
He gives fertility to our souls. Hence it is that the
Church invites us, in the Communion antiphon, to
draw nigh to the altar of our God ; there, our heart
shall regain all the youthful fervour of its best days.

COMMUNION

Introibo ad altare Dei, ad I will go up to the altar of
Deum qui laetificat juven- God ; to God, who rejoiceth
tutem meam. my youth.

POSTOOMMUNION

Supplices te rogamus, om- Grant, we humbly beseech

nipotens Deus; ut quos tuis thee, O almighty God, that

refici8sacramentis,tibietiam those whom thou refreshest

placitis moribus dignanter with thy sacraments, may, by

deservire concedas. Per Do- a life well pleasing to thee,

minum. worthily serve thee. Through,

etc.

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SEPTUAGESIMA

Two other Postcommunions are said after this, as
on Septuagesima Sunday, page 128.

VE8PEES

The psalms and antiphons as on page 72.

CAPITULUM

\2 Cor. xi.)

Fratres, libenter suffertis Brethren, you gladly suffer
insipientes, cum sitis ipsi the fooftsh, whereas yourselves
sapientes. Sustinetis enim are wise. For you suffer if a
si quis vos in servitutem re- man bring you into bondage,
digit, si quis devorat, si quis if a man devour you, if a man
accipit, si quis extollitur, si take from you, if a man be
quis in faciem vos caedit. lifted up, if a man strike you

on the face.

The hymn and versicle, page 79.

ANTIPHON OF THE ' MAGNIFICAT '

Vobis datum est nosse
mysterium regni Dei, cseteris
autem in parabolis, dixit
Jesus discipulis suis.

OREMUS.

Deus, qui conspicis quia
ex nulla nostra actione con-
fidimus: concede propitius,
ut contra adversa omnia,
Doctoris Gentium prote-
ction, muniamur. Per Do-
minum.

To you it is given to know
the mystery of the kingdom of
God, but to the others in par-
ables, said Jesus to his dis-
ciples.

LET US PRAY.

0 God, who seest that we
place no confidence in anything
we do : mercifully grant that
by the protection of the Doctor
of the Gentiles, we may be
defended against all adversity.
Through, etc.

We will end our Sunday by a hymn taken from
the ancient breviaries of the Churches of France :
it will help us to keep up in our souls the sentiments
proper to the season of Septuagesima.

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159

Dies absoluti prsetereunt;
Dies observabiles redeunt. ,

Tempus adest sobrium :
Quaeramus puro corde Do-
minum.

Hymnis et in confessioni-
bus

Judex complacabitur Domi-
nus.

Non negabit hie veniam,
Qui vult ut homo quaerat

gratiam.
Post jugum servile Pha-

raonis,

Post catenas dirae Babylonis:

Liber homo patriam
Quaerat ccelestem Hieroso-
lymam.
Fugiamus de hoc exilio :
Habitemus cum Dei Filio :

Hoc decus est famuli
Si sit cohaeres sui Domini.

Sis Christe nobis dux hu-
jus vitae :
Memento quod sumus oves
tuae,

Pro quibus ipse tuam
Pastor ponebas morte ani-
mam.

• Gloria sit Patri et Filio :
Sancto simul honor Para-
clito :
Sicut erat pariter
In principio et.nunc et sem-
per. Amen.

The days of ease are about to
close ; the days of holy obser-
vance are returning ; the time
of temperance is at hand; let
us seek our Lord in purity of
heart.

Our sovereign Judge will be
appeased by our hymns and
praise. He who would have
us sue for grace, will not refuse
us pardon.

The slavish yoke of Pharaoh,
and the fetters of cruel Baby-
lon, have been borne too long :
let man now claim his freedom,
and seek his heavenly country,
Jerusalem.

Let us quit this place of exile :
let us dwell with the Son of
God. Is it not the servant's
glory, to be made co-heir with
his Lord ?

O Jesus! be thou our guide
through life. Remember that
we are thy sheep, for whom
thou, the Shepherd, didst lay
down thine own life.

Glory be to the Father, and
to the Son ; honour too be to
the holy Paraclete: as it was
in the beginning, now is, and
shall ever be. Amen.

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SEPTUAGESIMA

MONDAY OF SEXAGESIMA WEEK

All flesh had corrupted its way upon the earth. 1
The terrible lesson, then, which men had received,
by being driven out of paradise in the person of our
first parents, had been without effect. Neither the
certainty of death, when they would have to stand
before the divine Judge, nor the humiliations which
attend man's first coming into this world, nor the
pains and fatigues and trials which beset the whole
path of life, had subdued men's hearts, or brought
them into submission to that sovereign Master
whose hand lay thus heavy upon them. They had
the divine promise that a Saviour should be given
to them, and that this Eedeemer (who was to be the
Son of her that was to crush the serpent's head),
would not only bring them salvation, but would
moreover reinstate them in all the happiness and
honours they had lost. But even this was not
enough to make them rise above the base passions
of corrupt nature. The example of Adam's nine
hundred years' penance, and the admonitions he
could so feelingly give who had received such proofs
of God's love and anger, began to lose their influence
upon his children ; and when he at last descended
into the grave, his posterity grew more and more
heedless of what they owed to their Creator. The
long life, which had been granted to man in this the
first age of the world, was made but a fresh means
of offending Him who gave it. When, finally, the
sons of Seth took to themselves wives of the family
of Cain, the human race reached the height of
wickedness, rebelled against the Lord, and made
their own passions their god.

Yet, all this while, they had had granted to them
the power of resisting the evil propensities of their
1 Gen vi. 12.

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MONDAY OF SEXAGESIMA WEEK 161

hearts. God had offered them His grace, whereby
they were enabled to conquer pride and concupis-
cence. The merits of the Eedeemer to come were
even then present to divine justice, and the Lamb,
slain, as St. John tells us, from the beginning of
the world, 1 applied the merits of His Blood to this
as to every generation which existed before the
great Sacrifice was really immolated. Each indi-
vidual of the human family might have been just,
as Noah was, and, like him, have found favour with
the Most High ; but the thought of their heart was
bent upon evil, and not upon good, and the earth
became peopled with enemies of God. Then it was
that it repented God that He had made man, 2 as
the sacred Scripture forcibly expresses it. He
decreed that man's life on earth should be shortened,
in order that the thought of death might be ever
before us. He, moreover, resolved to destroy, by a
universal deluge, the whole of this perverse genera-
tion, saving only one family. The world would thus
be renewed, and man would learn from this awful
chastisement to serve and love this his sovereign
Lord and God.

We find the following liturgical formula in the
Mozarabic missal. Nothing could be more appro-
priate to the season of Septuagesima.

MISSA

(Dominica ante carnes tollendas.)

Ecce jam in proximo sunt Behold, now are close at

dies illi salutis, in quibus hand those days of salvation,

revoluto anni circulo, per which the cycle of the year

salutaris abstinentise opus, brings round to us, and in

remedia cupimus suscipere which we desire, by the exer-

pravorum actuum nostro- cise of salutary abstinence, to

1 Apoc. xiii. 8. 2 Gen. vi. 6.

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SEPTUAGESIMA

rum. Etenim sicut ait apo-
stolus : Hoc est acceptable
tempus, et hi sunt dies sa-
lutis, in quibus spiritualis
medela exquirenti adveniat
animse, et mala dulcia sera-
bra peccaminum evellantur
a mente; ut qui consuetu-
dine noxia semper cogimur
deorsum fluere, tandem di-
vina nos erigente dementia,
conemur sursum surgere, ut
horum dierum votiva exhi-
bente3 susceptione, et malo-
rum nostrorum levemur a
crimine, et beatitudinis ele-
ctorum mereamur compotes
esse. Amen.

apply a remedy to our evil
doings. For, as the apostle
says : This is the acceptable
time, and, these are the days of
salvation, wherein a spiritual
cure is given to the soul that
seeks it, and the evil delights
of sin are rooted from the
mind. Hereby, we, whose
evil habits are ever forcing us
to a downward tendency, are
by the uplifting mercy of God,
encouraged to rise above this
earth ; that thus, by the de-
vout observance of what these
days require, we may not only
be delivered from the guilt of
our sins, but may moreover
deserve to be companions with
the elect in eternal bliss.
Amen.

TUESDAY OF SEXAGESIMA WEEK

When we reflect upon ihe terrible events which
happened in the first age of the world, we are lost
in astonishment at the wickedness of man, and at
the effrontery wherewith he siris against his God.
How was it that the dread words of God, which
were spoken against our first parents in Eden,
could be so soon forgotten ? How could the
children of Adam see their father suffering and
doing such endless penance, without humbling
themselves and imitating this model of repentance?
How was it that the promise of a Mediator, who
was to reopen the gate of heaven for them, could
be believed, and yet not awaken in their souls the
desire of making themselves worthy to be His
ancestors, and partakers of that grand regenera-
tion, which He was to bring to mankind? And
yet, the years which followed the death of Adam

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were years of crime and scandal ; nay, he himself
lived to see one of his own children become the
murderer of a brother. But why be thus surprised
at the wickedness of these our first brethren?
The earth is now six thousand years old in the
continued reception of divine blessings and chas-
tisements ; and are men less dull of heart, less
ungrateful, less rebellious towards their Maker?
For the generality of men— we mean, of those who
deign to believe in the fall and chastisement of our
first parents, and in the destruction of the world by
the deluge — what are these great truths ? Mere
historical facts, which have never once inspired
them with a fear of God's justice. More favoured
than these early generations of the human race,
they know that the Messias has been sent, that
God has come down upon the earth, that He
has been made Man, that He has broken Satan's
rule, that the way to heaven has been made easy
by the graces embodied by the Eedeemer in the
Sacraments : and yet, sin reigns and triumphs in
the midst of Christianity. Undoubtedly, the just
are more numerous than they were in the days of
Noah ; but then, what riches of grace has our
Eedeemer poured out on our degenerate race by
the ministry of His bride the Church ! Yes, there
are faithful Christians to be found upon the earth,
and the number of the elect is every day being
added to ; but the multitude are living at enmity
with God, and their actions are in contradiction to
their faith.

When, therefore, the holy Church reminds us of
those times, wherein all flesh had corrupted its way,
she is urging us to think about our own conversion.
Her motive in relating to us the history of the sins
committed at the beginning of the world, is to
induce us to examine our own consciences. Why,
too, does she read to us those pages of sacred Writ,

11—2

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SBPTUAGESIMA

which so vividly describe the flood-gates of heaven
opening and deluging the guilty earth, if not that
she would warn us against mocking that great God,
who thus chastised the sins of His rebellious
creatures? Last week we were called upon to
consider the sad consequences of Adam's sin, a sin
which we ourselves did not commit, but the effects
of which lie so heavy upon us. This week we must
reflect upon the sins we ourselves have committed.
Though God has loaded us with favours, guided us
by His light, redeemed us with His Blood, and
strengthened us against all our enemies by His
grace, yet have we corrupted our way, and caused
our God to repent of having created us. Let us
confess our wickedness, and humbly acknowledge
that we owe it to the mercies of the Lord, that we
have not been consumed. 1

The Ambrosian missal contains the following
exhortation for this season of the year.

Convertiminiomnessimul Be converted to God, all ye

ad Deum mundo corde et people, in purity of heart and

animo, in oratione, jejuniis, soul, in prayer, fasting, and

et vigiliis multis. Fundite much watching. Pour out

preces vestras cum lacrymis ; your prayers with tears; that

ut deleatis chirographa pec- the hand-writing of your sins

catorum vestrorum, prius- may be blotted out, before

quam vobis repentinus su- sudden destruction come upon

perveniat interitus ; ante- you, and before the deep flood

quam vos profundum mortis of death engulf you. When

absorbeat ; et cum Creator our Creator comes, let him

noster advenerit, paratos nos find us ready,
inveniat.

TRANSITORIUM

(Dominica in Septuagesima.)

1 Lam. iii. 22,

WEDNESDAY OF SEXAGESIMA WEEK 165

WEDNESDAY OF SEXAGESIMA WEEK

0 God of infinite justice ! we have sinned ; we
have abused the life Thou hast given us : and when
we read, in Thy Scriptures, how Thine anger
chastised the sinners of former days, we are forced
to acknowledge, that we have deserved to be treated
in like manner. We have the happiness to be
Christians and children of Thy Church ; the light
of faith, and the power of Thy grace, have brought
us once more into Thy friendship ; but how can we
forget that we were once Thy enemies ? And are
we so deeply rooted in virtue, that we can promise
ourselves perseverance in it to the end ? Pierce, 0
Lord! pierce my flesh with Thy fear. 1 Man's
heart is hard, and unless it fear Thy sovereign
Majesty, it may again offend Thee.

We are penetrated with fear, when we remember
that Thou didst bury the world and destroy man-
kind by the waters of the deluge ; for we learn by
this, how Thy patience and long-suffering may be
changed into inexorable anger. Thou art just, 0
Lord ! and who shall presume to take scandal, or
to murmur, when Thy wrath is enkindled against
sinners ?

We have defied Thy justice, we have braved
Thine anger ; for, though Thou hast told us that
Thou wilt never more destroy sinners by a deluge
of water, yet we know that Thou hast created, in
Thy hatred for sin, a fire, which shall eternally
prey on them that depart this life without being
first reconciled with Thy offended Majesty.

0 wonderful dignity of our human nature ! We
cannot be indifferent towards that infinite Being
that created us: we must be His friends or His

1 Ps. cxviii. 120.

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enemies ! It could not have been otherwise. He
gave us understanding and free-will: we know
what is good and what is evil, and we must choose
the one or the other: we cannot remain neutral.
If we choose good, God turns towards us and loves
us ; if evil, we separate from Him, who is our
sovereign Good. But, whereas He bears most
tender mercy towards this frail creature whom He
created out of pure love, and because He wills that
all men should be saved, He waits with patience
for the sinner to return to Him, and, in countless
ways, draws his heart to repentance.

But woe to him that obeys not the divine call,
when that call is the last! Then justice takes the
place of mercy, and revelation tells us how fearful
a thing it is to fall into the hands of the living
God. 1 Let us, then, flee from the wrath to come, 2
by making our peace with the God we have
offended. If we be already restored to grace, let
us walk in His fear, until love shall have grown
strong enough in our hearts to make us run the
way of the commandments. 3

The following prayer is from the Mozarabic
breviary of the Gothic Church of Spain.

Averte faciem tuam a Turn away thy face from

peccatis nostris, Domine, et our sins, O Lord, and blot out

omnes iniquitates nostras all our iniquities. Take from

dele ; remove ab oculis tuis thine eyes the guilt of our

malarum nostrarum facinus sinful pleasures, and merci-

voluptatum, nostrseque con- fully incline thine ear to our

fessioni clementer tuum ap- confession. Have mercy, we

pone auditum. Miserere, beseech thee, upon us thy sup-

qusesumus, rogantibus nobis, pliants, O thou that lookest

1 Heb. x. 31. 2 St. Matt. iii. 7. 3 Ps. cxviii. 32.

ORATIO

(In capite jejtmii.)

THURSDAY OF SEXAGESIMA WEEK

167

qui propitius respicis in ad-
versis, et qui desperatis cor
poenitens tribuis ad confes-
sionem glorias tuse. Sed
quia publicanus a longe
stans et percutiens pectus
suuui, sola confessione pur-
gatus est, similiter et nos
peccatores exaudi ; ut sicut
illi meritos petitionis suae
fructus donasti, ita et nobis
supplicantibus indignis ser-
vis tuis veniam digneris im-
pendere peccatis. Amen.

with pity on them that are in
affliction, and givest to the dis-
consolate a penitent heart, that
so they may praise thy name.
The publican who stood afar
off and struck his breast, found
forgiveness by this alone, that
he confessed his sin; do thou,
in like manner, mercifully hear
us sinners : and as thou didst
give to him the fruit his prayer
deserved, so also vouchsafe to
grant unto us, thy suppliant
unworthy servants, the pardon
of our sins. Amen.

THUESDAY OP SEXAGESIMA WEEK

God promised Noah that He would never more
punish the earth with a deluge. But, in His
justice, He has many times visited the sins of men
with a scourge which, in more senses than one,
bears a resemblance to a deluge: the invasion of
enemies. We meet with these invasions in every
age ; and each time we see the hand of God. We
can trace the crimes that each of them was sent to
punish, and in each we find a manifest proof of the
infinite justice wherewith God governs the world.

It is not requisite that we should here mention
the long list of these revolutions, which we might
almost say make up the history of mankind, for in
its every page we read of conquests, extinction of
races, destruction of nations, and violent amalga-
mations, which effaced the traditions and character
of the several peoples that were thus forced into
union. We will confine our considerations to the
two great invasions, which the just anger of God
has permitted to come upon the world since the
commencement of the Christian era.

The Roman Empire had made itself as pre-

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eminent in crime as it was in power. It conquered
the world, and then corrupted it. Idolatry and
immorality were the civilization it gave to the
nations which had come under its sway. Christi-
anity could save individuals in the great empire,
but the empire itself could not be made Christian.
God let loose upon it the deluge of barbarians.
The stream of the wild invasion rose to the very
dome of the Capitol; the empire was engulfed.
The ruthless ministers of divine justice were con-
scious of their being chosen for this mission of
vengeance, and they gave themselves the name of
' God's scourge.'

When, later on, the Christian nations of the
east had lost the faith which they themselves had
transmitted to the western world ; when they had
disfigured the sacred symbol of faith by their
blasphemous heresies ; the anger of God sent upon
them, from Arabia, the deluge of Mahometanism.
It swept away the Christian Churches, that had
existed from the very times of the apostles. Jeru-
salem, the favoured Jerusalem, on which Jesus had
lavished His tenderest love, even she became a
victim to the infidel hordes. Antioch and Alex-
andria, with their patriarchates, were plunged into
the vilest slavery ; and at length Constantinople,
that had so obstinately provoked the divine indig-
nation, was made the very capital of the Turkish
empire.

And we, the western nations, if we return not to
the Lord our God, shall we be spared ? Shall the
flood-gates of heaven's vengeance, the torrent of
fresh Vandals, ever be menacing to burst upon us,
yet never come ? Where is the country of our own
Europe, that has not corrupted its way, as in the
days of Noah ? that has not made conventions
against the Lord and against His Christ ? 1 that has
1 Ps. ii 2.

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THURSDAY OF SEXAGESIMA WEEK 169

not clamoured out that old cry of revolt : Let us
break their bonds asunder, let us cast away their
yoke from us ? x Well may we fear lest the time is
at hand, when, despite our haughty confidence in
our means of defence, Christ our Lord, to whom all
nations have been given by the Father, shall rule
us with a rod of iron, and break us in.pieces like a
potter's vessel. 2 Let us propitiate the anger of our
offended God, and follow the inspired counsel of the
royal prophet: Serve ye the Lord with fear;
embrace the discipline of His Law ; lest, at any
time, the Lord be angry, and ye perish from the
just way. 3

We find the following beautiful words in the
Ambrosian liturgy for Septuagesima. They occur
in the missal.

TRANSITORIUM

(Dominica in Quinquagesima.)

Venite, convertimini ad Come, be converted unto me*
me, dicit Dominus. Venite saith the Lord. Let us come
flentes, fundamus lacrymas weeping, and pour out our
ad Deum : quia nos neglexi- tears before God, for we have
muB, et propter nos terra been negligent, and because of
patitur. Nos iniquitatem us is the earth suffering. We
fecimus, et propter nos fun- have committed iniquity, and
damenta commota sunt, because of us are the founda-
Festinemus iram Dei ante- tions of the world moved. Let
vertere, flentes, et dicentes : us hasten to avert the wrath of
Qui tollis peccata mundi, God ; let us weep, and say : O
miserere nobis. thou, that takest away the sins

of the world, have mercy upon

us !

1 Ps. ii. 3. 2 Ibid., 9. 3 Ibid., 12.

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FEIDAY OF SEXAGESIMA WEEK

God chastises the world by the deluge ; but He is
faithful to the promise made to our first parents,
that the head of the serpent should be crushed.
The human race has to be preserved, therefore,
until the time shall come for the fulfilment of this
promise. The Ark gives shelter to the just Noah,
and to his family. The angry waters reach even to
the tops of the highest mountains ; but the frail yet
safe vessel rides peacefully on the waves. When the
day fixed by God shall come, they that dwell in this
Ark shall once more tread the earth, purified as it
then will be; and God will say to them, as here-
tofore to our first parents : 'Increase, and multiply,
and fill the earth.' 1

Mankind, then, owes its safety to the Ark. 0
saving Ark, that wast planned by God Himself, and
didst sail unhurt amidst the universal wreck ! But
if we can thus bless this contemptible wood, 2 how
fervently should we love that other Ark, of which
Noah's was but the figure, and which, for now
eighteen-hundred years, has been saving and bring-
ing men to their God ! How fervently should we
bless that Church, the bride of our Jesus, out of
which there is no salvation, and in which we find
that truth which delivers us from error and doubt, 3
that grace which purifies the heart, and that food
which nourishes the soul and fits her for immor-
tality!

0 sacred Ark ! thou art inhabited, not by one
family alone, but by people of every nation under
the sun. Ever since that glorious day, when our
Lord launched thee in the sea of this world, thou
hast been tossed by tempests, yet never wrecked.

1 Gen. ix. 1. 2 Wisd. x. 4. 3 St. John viii. 32.

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FRIDAY OF SEXAGESIMA WEEK 171

Thou wilt reach the eternal shore, witnessing, by
thy unworn vigour and beauty, to the divine
guidance of the Pilot, who loves thee, both for thine
own sake, and for the work thou art doing for His
glory. It is by thee that He peoples the world with
His elect, and it is for them that He created the
world. 1 When He is angry, He remembers mercy, 2
because of thee, for it is through thee that He has
made His covenant with mankind.

0 venerable Ark ! be thou our refuge in the
deluge. When Kome's great empire, that was drunk
with the blood of the martyrs, 3 sank beneath the
invasion of the barbarians, the Christians were safe,
because sheltered by thee ; the waters slowly sub-
sided, and the race of men that had fled to thee for
protection, though conquered according to the flesh,
was victorious by the spirit. Kings, who till then
had been haughty despots and barbarians, kissed
reverently the hand of the slave, who was now their
pastor and baptized them. New peoples sprang up,
and, with the Gospel as their law, began their
glorious career in those very countries which the
CsBsars had degraded and forfeited.

When the Saracen invasion came sweeping into
ruin the eastern world, and menacing the whole of
Europe, which would have been lost had not the
energy of thy sons repelled the infidel horde, was it
not within thee, 0 Ark of salvation ! that the few
Christians took refuge, who had resisted schism and
heresy, and who, whilst the rest of their brethren
apostatized from the faith, still kept alive the holy
flame? Under thy protection they are even now
perpetuating, in their unfortunate countries, the
traditions of faith, until the divine mercy shall
bring happier times, and they be permitted to
multiply, as did of old the sons of Sem, in that land
once so glorious and holy.

1 St. Matt. xxiv. 22. 2 Hab. iii. 2. 3 Apoc. xvii. 6.

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Oh ! happy we, dear Church of God ! that are
sheltered within thee, and protected by thee against
that wild sea of anarchy, which the sins of men
have let loose on our earth ! We beseech our Lord
to check the tempest with that word of His omnipo-
tence : ' Thus far shalt thou come, and no further,
and here shalt thou break thy swelling waves.' 1
But if His divine justice has decreed that it prevail
for a time, we know that it cannot reach such as
dwell in thee. Of this happy number are we. In
thy peaceful bosom, dear mother, we find those
true riches, the riches of the soul, of which no
violence can deprive us. 2 The life thou givest us
is the only real life. Our true fatherland is the
kingdom formed by thee. Keep us, 0 thou Ark of
our God ! Keep us, and all that are dear to us,
and shelter us beneath thy roof, until the deluge of
iniquity be passed away. 3 When the earth, purified
by its chastisements, shall once more receive the
seed of the divine word which produces the children
of God, those among us, whom thou shalt not have
led to our eternal home, will then venture forth,
and preach to the world the principles of authority
and law, of family and social rights : those sacred
principles, which came from heaven, and which
thou, 0 holy Church, art commissioned to maintain
and teach, even to the end of time.

We borrow from the Mozarabic missal the fol-
lowing eloquent appeal to divine mercy.

PRAYER

[In Dominica V. post Epiphaniam.)

Exaudi nos Domine Deus Graciously hear, 0 Lord our
noster, et humanse iniqui- God, and forgetting man's
tatis oblitus, divinse so- iniquity, remember only thine

1 Job xxxviii. 11. 2 St. Matt. vi. 20. 3 Ps. lvi. 2.

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litis misericordiee recordare.
Exaudi, quaesumus, dum
peccare non pateris, dum
emendare nos prascipis, dum
rogare permittis: dum pa-
tientia reditum quserendse
correctionis exspectat : dum
justitia metum futurse dis-
cus8ionis insinuat : dum
misericordia locum eva-
dendsB mortis ostentat. In-
veniant ante oculos tuos
sacrificia nostra gratiam :
peccata veniam : vulnera
medicjnam : suspiria pie-
tatem : flagella consolatio-
nem : lamenta temperiem :
tempora quietem : officia
dignitatem : vota merce-
dem. Mereatur petitio ef-
fectum, contritio solatium,
consecratio Sacramentum.
Oblatio sanctificatione pin-
guescat, trepidatio securi-
tate discedat, benedictio
salubritate proficiat; ut in
omnibus multiplied pietatis
tuse gratia redundante,
erigas plebem, dum laetificas
sacerdotem. Amen.

own mercy. Graciously hear
us, we beseech thee, O thou
that forbiddest us to sin, that
commandest us to repent, that
permittest us to pray! Thy
patience awaits our return to
the needed repentance ; thy
justice inspires us with a fear
of the future judgment; thy
mercy shows us how we may
avoid death. May our sacri-
fices find favour in thine eyes ;
our sins, pardon ; our wounds,
cure; our sighs, pity; our
chastisements, consolation ; our
tears, joy; our days, peace;
our duties, honour; our pray-
ers, reward. May our petition
produce its effect; our con-
trition, forgiveness ; our con-
secration, the sacred mystery.
May our oblation be rich unto
sanctification, our fear be cast
out by security, and our blessing
be fruitful unto salvation ; that
thus in all things, by the mani-
fold and overflowing grace
of thy mercy, thou mayst
bless the people, whilst thou
givest joy to the priest. Amen.

SATURDAY OF SEXAGESIMA WEEK

On the Saturday of the preceding week, which was
devoted to the consideration of the fall of our first
parents both in its own malice and in its sad con-
sequences upon us, we turned our thoughts towards
our blessed Lady, who, though a daughter of Eve,
was, by the special mercy of God, preserved from
the stain of original sin. Let us end this week
with a like act of veneration and love towards this
Immaculate Queen of heaven. We, even the most

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saintly among us, have not only been stained with
original sin ; we have our actual sins to grieve over
and do penance for. This should give us a higher
appreciation of her, the one single member of the
human family who never committed the slightest
sin. Let us turn towards her, and give expression
to our feelings.

We, 0 Mary ! have corrupted our way ; we have
disobeyed our Lord ; we have broken His law ; we
have preferred our own selfish gratifications to the
service we owed Him: but thou wast ever filled
with His holy love, and there passed not even a
shadow of sin upon thy soul, 0 spotless mirror of
justice and holiness! Virgin most faithful! the
grace of tljy Son ever triumphed in thy heart.
Mystical rose! the fragrance of thy virtues un-
ceasingly ascended to His throne, changing only in
its daily increase of sweetness. Tower of ivory!
fair beyond measure, without one spot to mar thy
purity ! House of gold ! thou didst ever reflect the
precious gifts of the Holy Ghost. Have pity, then,
upon us, for we are sinners.

We have obliged our God to repent that He made
us : but in thee, dear Mother, He has ever been well
pleased. Thou art the good land, wherein His
divine seed yielded its thousandfold of fruit : pray
for us, that He give fresh fertility to our hearts,
and root up from them the thorns, which choke the
heavenly plant. We are defiled by sin ; may He,
through the merits of the tears thou didst shed at
the foot of the cross, mercifully cleanse us. If thy
divine Son have already pardoned us, there are the
consequences of our sins, which still weaken and
humble us, like the sores of wounds that have been
cured : take us, sweet Mother of our Jesus, under
the mantle of thy tender care. We have too little
dread of sin ; we are so often on the verge of offend-
ing our God ; oh ! get courage for these poor children

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of thine, and firmness of resolution, and ambition
for holiness of life. Thy intercession must win for
us that precious devotedness to God's honour,
which kills self-love, the root of sin. Oh ! accursed
self-love, which may lead us to hell, who are now
perhaps in the grace of thy divine Son !

The deluge, brought on by our sins, is hurrying
its vengeance against mankind ; and we, 0 Mary !
are resolved to seek our refuge in the Ark of the
Church, the safe shelter created for us by thy Jesus.
But we presume to pray to thee for our brethren
throughout the world. Our God has given thee a
power to stay His anger, and to win for guilty
mortals an extension of mercy: show this power
now, for our world is provoking its Master to
destroy it. If the flood-gate of His just indignation
burst upon the face of our earth, millions of souls
that have been redeemed by the Blood of thy divine
Son would be lost eternally. If the sweet dove of
peace bring her olive-branch only when that
terrible justice is appeased, it would be too late for
thy loving heart. Come before the deluge, 0 beau-
tiful rainbow of our Father's reconciliation ! The
love of a Mother, who is the very Queen of mercy,
emboldens us to sue for universal mercy. Can the
prayer of her, in whose purity and innocence the
very God of holiness finds no blemish, be denied?
Pray Him, then, to pardon us, and all sinners !

We select a few stanzas from the celebrated
'Complaint to Mary,' composed by the monk
Euthymius. The Greek Church has inserted it in
her liturgy.

CANON

Quomodo, 0 Domina, vi- 0 blessed Lady ! how shall
tarn meam impuram et I worthily lament over my im-
immensorum peccatorum pure life, and the multitude of
meorum multitudinem la- my grievous sins? I know

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mentabor? Nescio quid di-
cam tibi, castissima, et male
metuo ; sed adjuva me.

Unde exordiar dicere ego
miser de improbitate mea,
et delictis nefandis? Hal
quid de me fiet ? Verum
age, Domina, et mei ante
exitum ex hac luce mise-
rere.

Omnem viam peccato-
rum cum ambulassem, im-
maculata Virgo, salutis se-
mitam haudquaquam in-
veni. Sed ad bonitatem
tuam confugio; ne me ex
ammo pcenitentem asper-
nare.

Mortis horam, 0 puris-
sima, terribileque tribunal
assidue cogito; sed pec-
candi consuetudine vehe-
menter ad peccatum illicior.
Fer mini opem.

Bonorum exitiabilis ini-
micus cernens me nunc nu-
dum, et patrono ac tutore
destitutum, et a divinis vir-
tutibus alienissimum, ad
devorandum me irruit.
Prseveni, et averte ilium,
o Domina.

Proh dolor ! imaginem Dei
in me ego miser mentis ar-
rogantia contaminavi. Quo
in posterum me vertam?
Festina, Virgo, ad auxilium.

Angelorum ordines et
exercitus, Virtutes ccelo-
rum, potentiam Filii tui
contremiscunt, o castissima.
Ego vero desperatus omni
timore vaco.

not how to address thee, most
chaste Virgin ! I tremble with
fear ; but do thou help me.

I will speak of my wicked-
ness and my hateful sins ; but
where shall I begin ? Alas !
what will become of me, a
wretched sinner ? Do thou, 0
blessed Lady, have compas-
sion on me before my depar-
ture from this life.

I, having gone in every path
that sinner ever trod, how
shall I find now the way of
salvation, O Immaculate Vir-
gin? Yet have I recourse to
thy goodness ; despise me not,
for I repent from my heart.

My thoughts are ever on
the hour of death, and on the
dread tribunal; and yet an
evil habit violently tempts me
to sin. 0 most pure Virgin,
do thou help me.

The deadly enemy of all
that is good, seeing me poor
and naked, without patron or
protector, and most destitute
of heavenly virtue, rushes
forward that he may devour
me. O blessed Lady! forbid
him, and drive him far from me.

Alas, unhappy man ! in the
arrogance of my soul, I have
defiled the image of God that
was in me. Whither shall I
now turn ? Hasten to my as-
sistance, O Virgin ever holy!

The choirs and hosts of
Angels, the heavenly Powers,
tremble in the presence of thy
all-powerful Son, O Immacu-
late Mother ! and I, who have
nothing wherein to hope, am
so devoid of fear !

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In fovea delictorum meo-
rum suffocatum non me
derelinquas, Domina. Im-
probissimus enim hostis me
desperatione conflictantem
videns, ridet ; sed tu potenti
manu tua me erige.

Formidable est judicium,
0 misera et stolida anima
mea, et poena horribilis at-
que sempiterna. Nihilomi-
nus vel nunc ante Matrem
judicis ac Dei tui, supplex
procumbe. Cur enim te
ipsam desperas ?

0 intaminata Virgo, ego
ob multitudinem immenso-
rum peccatorum meorum
repletus sum tenebris, ocu-
lique animse mesB, et mens
mea immutata sunt. Quare
tu luminis tui splendoribus
ad dulcedinem in vacuitate
passionum sitam celeriter
me revoca.

Gemitus perennes mihi
largire, Domina, fontemque
lacrymarum, ut tarn multa
flagitia mea vulneraque in-
explicabilia eluam, quo vi-
tam aeternam adipiscar.

En ego servus tuus, in-
corruptissima Virgo, multo
cum timore et desiderio ad
te accedo : gnarus quantum
saepenumero tua valuerit
deprecatio. Valet sane plu-
rimum, 0 benedictissima,
apud Filium Matris suppli-
catio, et ejus viscera com-
movet.

Judicem misericordem et
benignum exspecto Filium
tuum, O Unguis omnium
praedicanda; ne me despi-
cias, sed eum mihi redde

Suffer me not, O blessed
Lady! to perish in the pit, I
have fallen into, of my sins.
The cruel enemy sees me
struggling in despair, and
mocks me. Do thou stretch
forth thy hand, that can so
well deliver me.

Awful is the judgment of
God, unhappy senseless soul!
and everlasting is the punish-
ment. But turn thee, whilst
yet there is time, and prostrate
in prayer before the Mother of
thy Judge and Lord. Why
wouldst thou despair ?

0 Immaculate Virgin! the
multitude of my grievous sins
has set a thick darkness
around me ; the eyes of my
soul, and my understanding,
are blinded. Wherefore, I
beseech thee, quickly lead me,
by the brightness of thy light,
to sweet freedom from my
passions.

Grant me an unceasing sor-
row, O blessed Lady, and a
fount of tears, that I may
wash away my countless sins
and wounds, and gain eternal
life.

Lo ! I thy servant, most sin -
less Virgin! approach thee in
deep reverence and love, for I
know the power of thy prayer.
Great, indeed, with her Son,
is the power of the Mother's
prayer, and his heart is moved
when she asks, 0 most blessed
Mother !

0 Mother worthy of the
whole world's praise ! thy Son
will be to me a merciful and
compassionate Judge. De-
spise me not, but let me find
12

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propitium, ut me tunc ad
dexteram tribunalis sui in-
corrupti statuat : in te enim
speravi.

favour in his sight, that he
may set me on the right hand
of his most just tribunal ; for
in thee have I put my trust.

QUINQU AGE SIM A SUNDAY

The Church gives us to-day another subject for our
meditation : it is the vocation of Abraham. When
the waters of the deluge had subsided, and man-
kind had once more peopled the earth, the immor-
ality, which had previously excited God's anger,
again grew rife among men. Idolatry, too, into
which the antediluvian race had not fallen, now
showed itself, and human wickedness seemed thus
to have reached the height of its malice. Fore-
seeing that the nations of the earth would fall into
rebellion against Him, God resolved to select one
people that should be peculiarly His, and among
whom should be preserved those sacred truths,
which the Gentiles were to lose sight of. This new
people was to originate from one man, who would be
the father and model of all future believers. This
was Abraham. His faith and devotedness merited
for him that he should be chosen to be the father of
the children of God, and the head of that spiritual
family, to which belong all the elect of both the old
and the new Testament.

It is necessary, therefore, that we should know
Abraham, our father and our model. This is his
grand characteristic: fidelity to God, submissive-
ness to His commands, abandonment and sacrifice
of everything in order to obey His holy will. Such
ought to be the prominent virtues of every Christian.
Let us, then, study the life of our great patriarch,
and learn the lessons it teaches.

The following passage from the Book of Genesis,

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which the Church gives us in her Matins of to-day,
will serve as the text of our considerations.

De Libro Genesis.

Coup. xii.

Dixit autem Dominus ad
Abram : Egredere de terra
tua, et de cognatione tua,
et de domo patris tui, et
veni in t err am quam mon-
strabo tibi. Faciamque te in
gentem magnam, et bene-
dicam tibi, et magnificabo
nomen tuum, erisque bene-
dictus. Benedicam benedi-
centibus tibi, et maledicam
maledicentibus tibi ; atque in
te benedicentur universse cog-
nationes terrae. Egressus est
itaque Abram siout prsecep-
erat ei Dominus, et ivit cum
eo Lot. Septuaginta quin-
que annorum erat Abram,
cum egrederetur de Haran.
Tulitque Sarai uxorem
suam, et Lot filium fratris
sui, universamque substan-
tiam quam possederant, et
animas quas fecerant in
Haran : et egressi sunt ut
irent in terram Chanaan.
Cumque venissent in earn,
pertransivit Abram terram
usque ad locum Sichem, us-
que ad convallem illustrem :
Chananseus autem tunc erat
in terra. Apparuit autem
Dominus Abram, et dixit ei :
Semini tuo dabo terram
hanc. Qui sedificavit ibi
altare Domino, qui appa-
ruerat ei. Et inde transgre-
diens ad montem, qui erat
contra orientem Bethel
tetendit ibi tabernaoulum

From the Book of Genesis.

Ch. xii.

And .the Lord said to
Abram: Go forth out of thy
country, and from thy kindred
and out of thy father's house,
and come into the land which
I shall show thee. And I will
make of thee a great nation,
and I will bless thee, and mag-
nify thy name, and thou shalt
be blessed. I will bless them
that bless thee, and curse them
that curse thee; and in thee
shall all the kindred of the
earth be blessed. So Abram
went out as the Lord had com-
manded him, and Lot went
with him. Abram was seventy-
five years old when he went
forth from Haran. And he
took Sarai his wife, and Lot, his
brother's son, and all the sub-
stance which they had gathered,
and the souls which they had
gotten in Haran : and they
went out to go into the land
of Chanaan. And when they
were come into it, Abram
passed through the country
into the place of Sichem, as far
as the noble vale : now the
Chanaanite was at that time
in the land. And the Lord
appeared to Abram, and said
to him : To thy seed will I
give this land. And he built
there an altar to the Lord,
who had appeared to him.
And passing on from thence
to a mountain, that was on
the east side of Bethel, he
12—2

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SEPTUAGESIMA

suum, ab occidente habens there pitched his tent, having

Bethel, et ab oriente Hal. Bethel on the west, and Hai

iEdificavit quoque ibi altare on the east. He built there,

Domino, et invocavit no- also, an altar to the Lord, and

men ejus. called upon his name.

Could the Christian have a finer model than this
holy patriarch, whose docility and devotedness in
following the call of his God are so perfect ? We
are forced to exclaim, with the holy fathers : ' 0 true
Christian, even before Christ had come on the
earth ! He had the spirit of the Gospel, before the
Gospel was preached ! He was an apostolic man
before the apostles existed!' God calls him: he
leaves all things — his country, his kindred, his
father's house — and he goes into an unknown land.
God leads him, he is satisfied; he fears no diffi-
culties ; he never once looks back. Did the apostles
themselves more? But see how grand is his
reward ! God says to him : ' In thee shall all the
kindred of the earth be blessed.' This Chaldean is
to give to the world Him that shall bless and save
it. Death will, it is true, close his eyes ages before
the dawning of that day, when one of his race, who
is to be born of a Virgin and be united personally
with the divine Word, shall redeem all generations,
past, present, and to come. But meanwhile, till
heaven shall be thrown open to receive this Bedeemer
and the countless just who have won the crown,
Abraham shall be honoured, in the limbo of expecta-
tion, in a manner becoming his great virtue and
merit. It is in his bosom, 1 that is, around him, that
our first parents (having atoned for their sin by
penance), Noah, Moses, David, and all the just,
including poor Lazarus, received that rest and
happiness, which were a foretaste of, and a pre-
paration for, eternal bliss in heaven. Thus is

1 St. Luke xvi. 22.

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Abraham honoured ; thus does God requite the love
and fidelity of them that serve Him.

When the fullness of time came, the Son of God,
who was also Son of Abraham, declared His eternal
Father's power, by saying that He was about to
raise up a new progeny of Abraham's children from
the very stones, that is, from the Gentiles. 1 We
Christians are this new generation. But are we
worthy children of our father? Let us listen to
the apostle of the Gentiles : ' By faith, Abraham,
when called (by God), obeyed to go out into a place,
which he was to receive for an inheritance : and he
went out not knowing whither he went. By faith,
he abode in the land, dwelling in tents, with Isaac
and Jacob, the co-heirs of the same promise ; for
he looked for a city that hath foundations, whose
builder and maker is God.' 2

If, therefore, we be children of Abraham, we
must, as the Church tells us during Septuagesima,
look upon ourselves as exiles on the earth, and dwell
by hope and desire in that true country of ours,
from which we are now banished, but towards which
we are each day drawing nigher, if, like Abraham,
we are faithful in the various stations allotted us by
our Lord. We are commanded to use this world
as though we used it not ; 3 to have an abiding con-
viction of our not having here a lasting city, 4 and
of the misery and danger we incur when we forget
that death is one day to separate us from every
thing we possess in this life.

How far from being true children of Abraham
are those Christians who spend this and the two
following days in intemperance and dissipation,
because Lent is soon to be upon us ! We can easily
understand how the simple manners of our Catholic
fbrefathers could keep a leave-taking of the ordinary

1 St. Matt. iii. 9. 2 Heb. xi. 8-10.

3 1 Cor. vii. 81. 4 Heb. xiii. 14.

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way of living, which Lent was to put a stop to, and
reconcile their innocent carnival with Christian
gravity; just as we can understand how their
rigorous observance of the laws of the Church for
Lent would inspire certain festive customs at Easter.
Even in our own times, a joyous shrovetide is not
to be altogether reprobated, provided the Christian
sentiment of the approaching holy season of Lent
be strong enough to check the evil tendency of
corrupt nature ; otherwise the original intention of
an innocent custom would be perverted, and the
forethought of penance could in no sense be con-
sidered as the prompter of our joyous farewell to
ease and comforts. While admitting all this, we
would ask, what right or title have they to share in
these shrovetide rejoicings, whose Lent will pass
and find them out of the Church, because they will
not have complied with the precept of Easter Com-
munion ? And they> too, who claim dispensations
from abstinence and fasting during Lent, and, for
one reason or another, evade every penitential
exercise during the solemn forty days of penance,
and will find themselves at Easter as weighed down
by the guilt and debt of their sins as they were on
Ash Wednesday — what meaning, we would ask, can
there possibly be in their feast-making at shrove-

Oh ! that Christians would stand on their guard
against such delusions as these, and gain that holy
liberty of children of God, 1 which consists in not
being slaves to flesh and blood, and preserves man
from moral degradation ! Let them remember that
we are now in that holy season, when the Church
denies herself her songs of holy joy, in order the
more forcibly to remind us that we are living in a
Babylon of spiritual danger, and to excite us to regain
that genuine Christian spirit, which everything in

tide?

1 Bom. viii. 21.

QUINQUAGESIMA SUNDAY

183

the world around us is quietly undermining. If the
disciples of Christ are necessitated, by the position
they hold in society, to take part in the profane
amusements of these few days before Lent, let it be
with a heart deeply imbued with the maxims of the
Gospel. If, for example, they are obliged to listen
to the music of theatres and concerts, let them
imitate St. Cecily, who thus sang, in her heart, in
the midst of the excitement of worldly harmonies :
* May my heart, 0 God, be pure, and let me not be
confounded !' Above all, let them not countenance
certain dances, which the world is so eloquent in
defending, because so evidently according to its own
spirit ; and therefore they who encourage them will
be severely judged by Him, who has already pro-
nounced woe upon the world. Lastly, let those
who must go, on these days, and mingle in the
company of worldlings, be guided by St. Francis of
Sales, who advises them to think, from time to
time, on such considerations as these : — that while
all these frivolous, and often dangerous, amuse-
ments are going on, there are countless souls being
tormented in the fire of hell, on account of the sins
they committed on similar occasions ; that, at that
very hour of the night, there are many holy religious
depriving themselves of sleep in order to sing the
divine praises and implore God's mercy upon the
world, and upon them that are wasting their time
in its vanities; that there are thousands in the
agonies of death, while all that gaiety is going on ;
that God and His angels are attentively looking
upon this thoughtless group ; and finally, that life
is passing away, and death so much nearer each
moment. 1

We grant that, on these three days immediately
preceding the penitential season of Lent, some pro-
vision was necessary to be made for those countless
1 * Introduction to a Devout Life,' part iii., chapter xxxiii.

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SEPTUAGESIMA

souls, who seem scarce able to live without some
excitement. The Church supplies this want. She
gives a substitute for frivolous amusements and
dangerous pleasures ; and those of her children upon
whom faith has not lost its influence, will find, in
what she offers them, a feast surpassing all earthly
enjoyments, and a means whereby to make amends
to God for the insults offered to His divine Majesty
during these days of carnival. The Lamb, that
taketh away the sins of the world, is exposed upon
our altars. Here, on this His throne of mercy, He
receives the homage of them who come to adore
Him, and acknowledge Him for their King; He
accepts the repentance of those who come to tell
Him how grieved they are at having ever followed
any other Master than Him ; He offers Himself to
His eternal Father for poor sinners, who not only
treat His favours with indifference, but seem to
have made a resolution to offend Him during these
days more than at any other period of the year.

It was the pious Cardinal Gabriel Paleotti, arch-
bishop of Bologna, who first originated the admirable
devotion of the Forty Hours. He was a contem-
porary of St. Charles Borromeo, and, like him, was
eminent for his pastoral zeal. His object in this
solemn Exposition of the most blessed Sacrament
was to offer to the divine Majesty some compensa-
tion for the sins of men, and, at the very time when
the world was busiest in deserving His anger, to
appease it by the sight of His own Son, the Mediator
between heaven and earth. St. Charles immediately
introduced the devotion into his own diocese and
province. This was in the sixteenth century.
Later on, that is, in the eighteenth century, Prosper
Lambertini was archbishop of Bologna; he zealously
continued the pious design of his ancient prede-
cessor, Paleotti, by encouraging his flock to devo-
tion towards the blessed Sacrament during the

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three days of carnival; and when he was made
Pope, under the name of Benedict XIV., he granted
many Indulgences to all who, during these days,
should visit our Lord in this mystery of His love,
and should pray for the pardon of sinners. This
favour was, at first, restricted to the faithful of the
Papal States; but in the year 1765 it was extended,
by Pope Clement XIII. , to the universal Church.
Thus, the Forty Hours Devotion has spread through-
out the whole world, and become one of the most
solemn expressions of Catholic piety. Let us, then,
who have the opportunity, profit by it during these
last three days of our preparation for Lent. Let us,
like Abraham, retire from the distracting dangers
of the world, and seek the Lord our God. Let us
go apart, for at least one short hour, from the
dissipation of earthly enjoyments, and, kneeling in
the presence of our Jesus, merit the grace to keep
our hearts innocent and detached, whilst sharing
in those we cannot avoid. 1

"We will now resume our considerations upon the
liturgy of Quinquagesima Sunday. The passage of
the Gospel selected by the Church, is that wherein
our Saviour foretells to His apostles the sufferings
He was to undergo in Jerusalem. This solemn an-
nouncement prepares us for Passiontide. We ought
to receive it with feeling and grateful hearts, and
make it an additional motive for imitating the de-
voted Abraham, and giving our whole selves to our
God. The ancient liturgists tell us that the blind
man of Jericho spoken of in this same Gospel is a
figure of those poor sinners, who, during these days,
are blind to their Christian character, and rush
into excesses, which even paganism would have
coveted. The blind man recovered his sight, be-
cause he was aware of his wretched state, and

1 The Litanies for the Forty Hours are given at the end
of this volume.

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SEPTUAGBSIMA

desired to be cured and to see. The Church wishes
us to have a like desire, and she promises us that it
shall be granted.

In the Greek Church, this Sunday is called
Tyrophagos, because it is the last day on which is
allowed the use of white meats, or, as we call them,
milk-meats. Beginning with to-morrow, it is for-
bidden to eat them, for Lent then begins, and with
all the severity wherewith the oriental Churches
observe it.

MASS

The station is in the church of St. Peter, on the
Vatican. The choice was suggested, as we learn
from the Abbot Rupert's ' Treatise on the Divine
Offices,' by the lesson of the Law given to Moses,
which used then to be read in this Sunday's Office.
Moses was looked upon, by the early Christians of
Eome, as a type of St. Peter. The Church having,
since that time, substituted the vocation of Abra-
ham for the passage from Exodus (which is now
deferred till Lent), the station for this Sunday is
still in the basilica of the prince of the apostles,
who was prefigufed also by Abraham, the father of
believers.

The Introit is the prayer of mankind, blind and
wretched as the poor man of Jericho ; it asks for
pity from its Eedeemer, and beseeches Him to
guide and feed it.

INTROIT

Esto mihi in Deum pro- Be thou unto me a God, a
tectorem, et in locum refu- protector, and a house of re-
gii, ut salvum me facias : fuge, to save me ; for thou art
quoniam firmamentum me- my strength, and my refuge ;
um, et refugium meum es and for thy name's sake thou
tu : et propter nomen tuum wilt lead me, and nourish me.
dux mihi eris et enutries me.

P*. In te, Domine, spe- Ps. In thee, 0 Lord, have I
ravi, non confundar in seter- hoped, let me never be con-

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num : in justitia tua libera founded ; deliver me in thy
me, et eripe me. V. Gloria justice, and rescue me. V.
Patri. Esto. Glory. Be thou.

COLLECT

Preces nostras, qusesu- Mercifully hear our prayers,
mus, Domine, clementer 0 Lord, we beseech thee ; and
exaudi : atque a peccatorum delivering us from the bonds of
vinculis absolutos, ab omni sin, preserve us from all ad-
nos adversitate custodi. Per versity. Through, etc.
Dominum.

Then are added two other Collects, as in the
Mass of Septuagesima Sunday, page 120.

Lectio Epistolae beati Pauli
Apostoli ad Corinthios.

1 Cap. xiii.

Fratres, si linguis homi-
num loquar, et angelorum,
charitatem autem non ha-
beam, factus sum velut ses
sonans, aut cymbalum tin-
niens. Et si habuero pro-
phetiam, et noverim mys-
teria omnia, et omnem
scientiam: et si habuero
omnem fidem, ita ut mon-
tes transferam, charitatem
autem non habuero, nihil
sum. Et si distribuero in
cibos pauperum omnes fa-
cilitates meas : et si tradi-
dero corpus meum ita ut
ardeam, charitatem autem
non habuero, nihil mini
prodest. Charitas patiens
est, benigna est : charitas
non semulatur, non agit per-
peram, non inflatur, non
est ambitiosa, non quaerit

Lesson of the Epistle of Saint
Paul the Apostle to the
Corinthians.

1 Ch. xiii.

Brethren, if I speak with the
tongues of men and of angels,
and have not charity, I am
become as sounding brass, or
a tinkling cymbal. And if I
should have prophecy, and
should know all mysteries, and
all knowledge, and if I should
have all faith, so that I could
remove mountains, and have
not charity, I am nothing.
And if I should distribute all
my goods to feed the poor,
and if I should deliver my
body to be burned, and have
not charity, it profiteth me
nothing. Charity is patient,
is kind, charity envieth not,
dealeth not perversely ; is not
puffed up, is not ambitious,
seeketh not her own, is not
provoked to anger, thinketh no
evil, rejoiceth not in iniquity,

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but rejoiceth with the truth ;
beareth all things, believeth all
things, hopeth all things, en-
dureth all things. Charity never
f alleth away ; whether prophe-
cies shall be made void, or
tongues shall cease, or know-
ledge shall be destroyed. For
we know in part, and we pro-
. phesy in part ; but when that
which is perfect is come, that
which is in part shall be done
away. When I was a child, I
spoke as a child, I understood
as a child, I thought as a child ;
but when I became a man, I
put away the things of a child.
We see now through a glass in
a dark manner ; but then, face
to face. Now I know in part ;
but then I shall know, even as
I am known. And now there
remain faith, hope, charity,
these three ; but the greater of
these is charity.

quae sua sunt, non irritatur,
non cogitat malum, non
gaudet super iniquitate,
congaudet autem veritati :
omnia suffert, omnia credit,
omnia sperat, omnia susti-
net. Charitas nunquam ex-
cidit : sive prophetiae evacu-
abuntur, sive linguae cessa-
bunt, sive scientia destrue-
tur. Ex parte enim cognos-
cimus, et ex parte propheta-
mus. Cum autem venerit
quod perfectum est, evacua-
bitur quod ex parte est.
Cum essem parvulus, loque-
bar ut parvulus, sapiebam
ut parvulus, cogitabam ut
parvulus. Quando autem
factus sum vir, evacuavi
quae erant parvuli. Vide-
mus nunc per speculum in
aenigmate : tunc autem facie
ad faciem. Nunc cognosco
ex parte : tunc autem co-
gnoscam sicut et cognitus
sum. Nunc autem manent
fides, spes, charitas, tria
haec: major autem horum
est charitas.

How appropriate for this Sunday is the magni-
ficent eulogy of charity, here given by our apostle- !
This virtue, which comprises the love both of God
and of our neighbour, is the light of our souls.
Without charity we are in darkness, and all our
works are profitless. The very power of working
miracles cannot give hope of salvation, unless he
who does them have charity. Unless we are in
charity, the most heroic acts of other virtues are
but one snare more for our souls. Let us beseech
our Lord to give us this light. But let us not
forget that, however richly He may bless us with it
here below, the fullness of its brightness is reserved

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for when we are in heaven ; and that the sunniest
day we can have in this world, is but darkness
when compared with the splendour of our eternal
charity. Faith will then give place, for we shall be
face to face with all truth ; hope will have no object,
for we shall possess all good; charity alone will
continue, and, for this reason, is greater than faith
and hope, which must needs accompany her in this
present life. This being the glorious destiny re-
served for man when redeemed and enlightened by
Jesus, is it to be wondered at that we should leave
all things, in order to follow such a Master ? What
should surprise us, and what proves how degraded
is our nature by sin, is to see Christians, who have
been baptized in this faith and this hope, and have
received the first-fruits of this love, indulging,
during these days, in every sort of worldliness,
which is only the more dangerous because it is
fashionable. It would seem as though they were
making it their occupation to extinguish within
their souls the last ray of heavenly light, like men
that had made a covenant with darkness. If there
be charity within our souls, it will make us feel
these offences that are committed against our God,
and inspire us to pray to Him to have mercy on
these poor blind sinners, for they are our brethren.

In the Gradual and Tract, the Church sings the
praises of God's goodness towards His elect. He
has set them free from the slavish yoke of the
world, by enlightening them with His grace ; they
are His own children, the favoured sheep of His
pasture.

rabilia solus : notam fecisti dost wonders : thou hast made
in gentibus virtutem tuam. thy power known among the

nations.

V. Liberasti in brachio V. Thou hast delivered thy

GKADUAL

Tu es Deus qui facis mi-

Thou art God, who alone

190

SEPTUAGESIMA

tuo populum tuum, filios
Israel et Joseph.

people, the children of Israel
and Joseph, by the strength of
thine arm.

TRACT

Jubilate Deo omnis terra :
servite Domino in leetitia.

V. Intrate in conspectu
ejus, in exsultatione ; scitote
quoniam Dominus ipse est
Deus.

V. Ipse fecit nos, et non
ipsi nos : nos autem popu-
lus ejus et oves pascuse ejus.

Sing joyfully to God, all the
earth : serve ye the Lord with
gladness.

V. Come in before his pre-
sence with joy ; know ye that
the Lord he is God.

V. He made us, and not we
ourselves: and we are his
people and the sheep of his
pasture.

GOSPEL

Sequentia sancti Evangelii
secundum Lucam.

Cap. xviil

In illo tempore, assumpsit
Jesus duodecim, et ait ilHs :
Ecce ascendimus Jerosoly-
mam, et consummabuntur
omnia quae scripta sunt per
prophetas de Filio hominis.
Tradetur enim gentibus, et
illudetur, et flagellabitur, et
conspuetur, et postquam
flagellaverint, Occident eum,
et tertia die resurget. Et
ipsi nihil horum intelle-
xerunt, et erat verbum istud
absconditum ab eis, et non
intelligebant quae diceban-
tur. Factum est autum,
cum appropinquaret Jeri-
cho, caecus quidam sedebat
secus viam, mendicans. Et
cum audiret turbam prse-
tereuntem, interrogabat quid
hoc esset. Dixerunt autem

Sequel of the holy Gospel
according to Luke.

Ch. xviii.

At that time, Jesus took
unto him the twelve, and said
to them : Behold we go up to
Jerusalem, and all things shall
be accomplished which were
written by the prophets con-
cerning the Son of Man. For
he shall be delivered to the
Gentiles, and shall be mocked,
and scourged, and spit upon ;
and after they have scourged
him, they will put him to
death, and the third day he
shall rise again. And they
understood none of these things.
And this word was hid from
them, and they understood not
the things that were said. Now
it came to pass, when he drew
nigh to Jericho, that a certain
blind man sat by the wayside,
begging. And when he heard

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the multitude passing by, he
asked what this meant. And
they told him that Jesus of
Nazareth was passing by. And
he cried out, saying: Jesus,
Son of David, have mercy on
me. And they that went
before, rebuked him, that he
should hold his peace. But he
cried out much more: Son of
David, have mercy on me.
And Jesus standing, com-
manded him to be brought
unto him. And when he was
come near, he asked him, say-
ing : What wilt thou that I do
to thee ? But he said : Lord,
that I may see. And Jesus
said to him : Receive thy sight :
thy faith hath made thee whole.
And immediately he saw, and
followed him, glorifying God.
And all the people when they
saw it gave praise to God.

Jesus tells His apostles, that His bitter Passion is
at hand ; it is a mark of His confidence in them ;
but they understand not what He says. They are
as yet too carnal-minded to appreciate our Saviour's
mission ; still, they do not abandon Him ; they love
Him too much to think of separating from Him.
Greater by far than this is the blindness of those
false Christians, who, during these three days, not
only do not think of the God who shed His Blood
and died for them, but are striving to efface from
their souls every trace of the divine image ! Let
us adore that sweet mercy, which has drawn us, as
it did Abraham, from the midst of a sinful people ;
and let us, like the blind man of our Gospel, cry
out to our Lord, beseeching Him to grant us an
increase of His holy light. This was his prayer :
Lord ! ,that I may see! God has given us His
light ; but He gave it us in order to excite within us

ei, quod Jesus Nazarenus
transiret. Et clamavit di-
cens : Jesu, fili David, mi-
serere mei. Et qui prseibant,
increpabant eum ut taceret.
Ipse vero multo magis cla-
mabat: Fili David, miserere
mei. Stans autem Jesus,
jussit ilium adduci ad se. Et
cum appropinquasset, inter-
rogavit ilium dicens : Quid
tibi vis faciam ? At ille
dixit : Domine, ut videam.
Et Jesus dixit illi : Kespice,
fides tua te salvum fecit.
Et confestim vidit, et seque-
batur ilium, magnificans
Deum. Et omnis plebs ut
vidit, dedit laudem Deo.

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SEPTU AGE SIM A

the desire of seeing more and more clearly. He
promised Abraham, that He would show him the
place He had destined for him ; may He grant us,
also, to see the land of the living ! But our first
prayer must be, that He show us Himself, as St.
Augustine has so beautifully expressed it, that we
may love Him, and show us ourselves that we may
cease to love ourselves.

In the Offertory, the Church prays that her
children may have the light of life, which consists
in knowing the Law of God. She would have our
lips pronounce His doctrine and the divine com-
mandments, which He has brought us from heaven.

OFFERTORY

Benedictus es, Domine, Blessed art thou, 0 Lord
doce me justificationes tuas : teach me thy justifications :
in labiis meis pronuntiavi with my lips I have pro-
omnia judicia oris tui. nounced all the judgments of

thy mouth.

SECRET

Haechostia, Domine, quae- May this offering, we be-
sumus, emundet nostra de- seech thee, 0 Lord, cleanse
licta ; et ad sacrificium cele- away our sins ; and sanctify
brandum, subditorum tibi the bodies and souls of thy
corpora, mentesque sanctifi- servants, to prepare them for
cet. Per Dominum. worthily celebrating this sacri-

fice. Through, &c.

Then are added two other Secrets, as ffiven in the
Mass of Septuagesima Sunday, page 127.

The Communion antiphon commemorates the
miracle of the manna, which fed in the desert the
descendants of Abraham ; and yet this food, though
it came from heaven, did not preserve them from
death. The living Bread, which we have had given
to us from heaven, gives eternal life to the soul :
and he who eats it worthily shall never die.

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COMMUNION

Manducaverunt et satu- They did eat and were filled
rati sunt nimis, et deside- exceedingly, and the Lord gave
rium eorum attulit eis Do- them their desire : they were
minus : non sunt fraudati a not defrauded of that which
desiderio suo. they craved.

POSTCOMMUNION

Queesumus, omnipotens We beseech thee, 0 almighty

Deus ; ut qui ccelestia ali- God, that we who have taken

menta percepimus, per haec this heavenly food, may be de-

contra omnia adversa mu- fended by it from all adversity,

niamur. Per Dominum. Through, etc.

Two other Postcommunions are said after this,
as on Septuagesima Sunday, page 128.

VESPEBS

The psalms and antiphons as on page 72.

CAPITULUM
(1 Cor. xiii.)

Fratres, si linguis homi- Brethren, if I speak with
num loquar et angelorum, the tongues of men and of
charitatem autem non ha- angels, and have not charity,
beam, factus sum velut aes I am become as sounding brass,
sonans, aut cymbalum tin- or a tinkling cymbal,
niens.

The hymn and versicle, page 79.

ANTIPHON OF THE ' MAGNIFICAT '

Stans autem Jesus, jussit
caecum adduci ad se, et ait
illi : Quid vis ut faciam
tibi? Domine, ut videam.
Et Jesus ait illi : Bespice,
fides tua te salvum fecit.
Et confestim vidit, et se-
quebatur ilium, magnificans
Deum.

But Jesus standing, ordered
the blind man to be brought,
and said to him : What wilt
thou, that I do for thee ? Lord,
that I may see. And Jesus
saith to him : See : thy faith
hath made thee whole. And
he immediately saw, and fol-
lowed him, praising God.

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SEPTUAGESIMA

OREMUS LET US PRAY

Preces nostras, queesu- Mercifully hear our prayers,
mus, DomiBe. clementer ex- we beseech thee, 0 Lord, and
audi : atque a peccatorum delivering us from the bonds of
vinculis absolutos, ab omni sin, preserve us from all ad-
nos adversitate custodi. Per versity. Through, etc.
Dominum.

Before the day is over, we may recite the follow-
ing stanzas of the hymn, in which the Greek
Church proclaims the annual fast of Lent.

HYMN

(Feria II.

Advenit nunc, ver desi-
gnans, preepurgatrix hebdo-
mas haec sacrorum jejunio-
rum, omnino veneranda,
corporibus et animabus om-
nium lucem ministrans.

En reserata est pceniten-
tise janua, Dei amatores ;
adeste igitur, alacriter ip-
sam ingrediamur, prius-
quam a Christo nobis velut
indignis claudatur.

Puritatem, abstinentiam,
et modestiam, et fortitudi-
nem, ac prudentiam, ora-
tiones et lacrymas compa-
remus, fratres, per quae
patet nobis justitise semita.

Ne corpori saginando, ne-
que ciborum deliciis incum-
bamus, mortales, imo vero
parcimonia ipsum pingue-
faciamus, quo semper in
pugnis cum adversario, ani-
mse junctum prsevaleat.

Primum jejuniuni prse-
vise expiationis animarum
et corporum nostrorum or-

Tyrophagi)

The week, the harbinger of
spring, is come ; the week that
cleanses away sin by the sacred
and ever venerable fast, which
enlightens the body and soul of
every man.

Lol the gate of penance is
thrown open, 0 ye that love
God ! Come, then, let us joy-
ously go in, before Christ shut
it against us as being unworthy
to enter.

Brethren, let us prepare, and
bring with us purity, absti-
nence, and modesty, and for-
titude, and prudence, and
prayers, and tears ; for it is by
these we enter on the path of
justice.

Be not solicitous, 0 mortals !
about the body, how you may
pamper it, nor seek delicacies
in what you give it to eat ;
give it, rather, fullness of
vigour by abstinence ; that so
it may aid the soul to conquer
in the battle with the enemy.

This day, 0 ye that love
God! begins the fast, which
is to prepare our souls and

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195

turn est hodie, spargens in
cordibus nostris, Dei ama-
tores, sacrse et venerandae
Christi Paesionis, luminis
instar, largum splendorem.

Laeto animo amplectamur
jejunium, o populi : advenit
siquidem spiritualiuni cer-
taminum exordium : abji-
ciamus carnis mollitudinem,
animae charismata augea-
mus, compatiamur, ut servi
Christi, quo tanquam filii
Dei conglorificemur, ani-
masque nostras Spiritus
sanctus in nobis inhabitans
illuminabit.

Alacriter excipiamus, fide-
les, divinitus inspiratum je-
junii nuntium, ut olim Ni-
nivitse, itemque meretrices,
et publicani ab Joanne
pcenitentise prsedicationem
acceperunt. Prseparemur
per abstinentiam ad parti-
cipationem Dominici in Sion
sacrificii ; prius lacrymis
quam divina ejus lotione
purgemur, petamus typici
ibi Paschatis consummatio-
nem, et veri demonstratio-
nem intueri; parati simus
ad crucis et Kesurrectionis
Christi Dei adorationem,
clamantes ad ipsum : Ne
confundas nos ab exspecta-
tione nostra, o philanthrope.

bodies by expiation, and infuse
into our hearts the generous
light of the sacred and vener-
able Passion of Christ.

Let us, 0 ye people! enter
on our fast with a glad heart ;
for lo 1 the spiritual combat
begins. Let us throw off the
effeminacy of the flesh, re-
double the gifts of the spirit,
and suffer with Christ, as it
behoves them that are his ser-
vants ; that thus, we may
rejoice together with him, and
our souls be enlightened by the
indwelling of the Holy Ghost
within us.

Let us, 0 ye faithful I cheer-
fully receive the divinely in-
spired messenger of our fast,
as did the Ninivites ; and as
the harlots and the publicans
did, of old, receive John, when
he preached penance unto them.
Let us prepare, by abstinence,
for a participation in the Sacri-
fice of our Lord on Sion. Let
his divine laver be preceded
by that of our tears. Let us
beseech him to show unto us,
when the time is come, the
consummation of both Paschs,
the figurative, and the true.
Let us put ourselves in readi-
ness to adore the cross and
Resurrection of Christ ; say-
ing unto him : Let me not be
confounded in my expecta-
tion, 0 thou Lover of man-
kind.

18—2

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MONDAY OF QUINQU AGE SIMA WEEK

The life of a faithful Christian, like that of the
patriarch Abraham, is neither more nor less than a
courageous journeying onwards to the place des-
tined for him by his Creator. He must put aside
everything that could impede his progress, nor
must he look back. This is, undoubtedly, hard
doctrine; but if we reflect, for a moment, on the
dangers which surround fallen man during his
earthly pilgrimage, and on what our own sad expe-
rience has taught us, we shall not think it hard or
strange, that our Saviour has made the renouncing
and denying of ourselves an essential condition of
our salvation. But, independently of this, is it not
far better to put our life under God's guidance,
than to keep it in our own ? Are we so wise or so
strong, as to be able to guide ourselves ? We may
resist as we please, but God is our sovereign Lord
and Master ; and by giving us free-will, whereby we
may either resist His will or follow it, He has not
abdicated His own infinite rights to His creatures'
obedience. Our refusal to obey would not make
Him less our Master.

Had Abraham, after receiving the divine call,
chosen to remain in Chaldea, and refused to break
up the home which God had bade him leave, God
would then have selected some other man to be the
patriarch of His chosen people, and father of that
very family, which was to have the Messias as one
of its children. This substitution of one for another
in the order of grace is frequently forced upon
divine justice ; but what a terrible punishment it is
for him that caused the substitution ! When a soul
refuses salvation, heaven does not therefore lose
one of its elect : God, finding that He is despised

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by the one He called, offers the grace to another,
until His call is followed.

The Christian life consists in this untiring, un-
reserved obedience to God. The first effect of this
spirit of submission is, that it takes the soul from
the region of sin and death, wherein she was wasting
away her existence ; it takes her from the dark
Chaldea, and places her in the promised land of
light. Lest she should faint on her way along the
narrow path, and fall a victim to the dangers which
never leave her because they are within herself,
God asks her for sacrifices, and these brace her.
Here, again, we have Abraham for our model. God
loves him, and promises him the richest of bless-
ings ; He gives him a son, as pledge of the promise;
and then, shortly after, tests the holy patriarch's
devotedness, by commanding him to slay with his
own hand this dear child, on whom he has been
told to build his hopes !

Man's path on earth is sacrifice. We cannot go
out from evil except by the way of self-resistance,
nor keep our footing on good ground but by con-
stant combating. Let us imitate Abraham : fix our
eyes steadfastly on the eternal hills, and consider
this world as a mere passing dwelling, a tent, put
up for a few days. Our Jesus has said to us : 'I
came not to send peace, but the sword ; for I came
to separate.' 1 Separation, then, and trials are sure
to be sent us ; but we are equally sure that they
are for our good, since they are sent us by Him
who so loved us, that He became one of ourselves.
But this same Jesus has also said : ' Where thy
treasure is, there too is thy heart.' 2 Christians!
can our treasure be in this wretched world ? No
it must be in that fair land above. There, then,
must we be, in desire and affection.

These are the thoughts the Church would have
1 St. Matt. x. 34, 35. 2 Ibid., vi 21.

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tis meditate upon during these days, which imme-
diately precede the forty of Lent. They will help
to purify our hearts and make them long to be
with their God. The noise of the world's sins and
scandals reaches our ears : let us pray, that the
kingdom of God may come to us and to those poor
sinners ; for God's infinite mercy can change them,
if He will, into children of Abraham. Not a day
passes but He so changes many a sinner. He- has,
perhaps, shown that miracle of His mercy to us,
and those words of the apostle may be applied to
us : ' You, who some time were afar off, are now
made nigh (to God) by the Blood of Christ.' 1

' Let us pray for ourselves and for all sinners, in
these beautiful words of the Mozarabic breviary.

PRAYER

Dum te, omnipotens We beseech thee, 0 al-

Deus, nostrse delinquentiae mighty God 1 that whereas

reddunt adversum, tua in- our sins have angered thee

spiratione, queesumus, no- against us, our prayers and

stra te invocatio propitium praise, which thou inspirest,

et confessio faciat esse pla- may propitiate and please

catum : ut, te miserante, thee : that thus, by thy mercy,

nec tribulatio saecularis the vexations of this world

nostram mentem dejiciat, may not cast down our soul,

nec persuasio nociva possi- nor hurtful delusion possess

deat, nec infidelitas tene- her, nor the darkness of un-

brosa concludat ; sed vultus belief surround her ; but may

tui super nos signato lumine we gleam with the light of thy

fulgeamus, semperque in countenance, wherewith thou

eodem splendor e stabilitate hast signed us, and ever, by

verae fidei gradiamur. firmness in the true faith, walk

Amen. in the brightness of the same.

Amen.

1 Eph. ii. 13.

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TUESDAY OF QUINQUAGESIMA WEEK

The fundamental rule of Christian life is, as almost
every page of the Gospel tells us, that we should
live out of the world, separate ourselves from the
world, hate the world. The world is that ungodly
land which Abraham, our sublime model, is com-
manded by God to quit. It is that Babylon of our
exile and captivity, where we are beset with dangers.
The beloved disciple cries out to us : ' Love not the
world, nor the things which are in the world. If
any man love the world, the charity of the Father
is not in him.' 1 Our most merciful Jesus, at the
very time when He was about to offer Himself as a
sacrifice for all men, spoke these awful words : ' I
pray not for the world.' 2 When we were baptized,
and were signed with the glorious and indelible
character of Christians, the condition required of
us, and accepted, was that we should renounce the
works and pomps of the world (which we expressed
under the name of Satan); and this solemn bap-
tismal promise we have often renewed.

But what is the meaning of our promise to re-
nounce the world ? Is it that we cannot be Chris-
tians, unless we flee into the desert and separate
ourselves from our fellow- creatures ? Such cannot
be God's will for all, since, in that same Scripture,
wherein He commands us to flee from the world, He
also tells us what are our duties to each other, and
sanctions and blesses those ties which He Himself
has willed should exist among us. His apostle,
also, tells us to use this world as though we did not
use it. 8 It is not, therefore, forbidden us to live in,
and to use, the world. Then, what means this re-
nouncing of the world ? Can there be contradiction

1 St. John ii. 15. 2 Ibid., xvii. 9. 3 1 Cor. vii. 31.

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SEPTUAGBSIMA

in God's commandments ? Is it possible that we
are condemned to wander blindly on the brink of
a precipice, into which we must at last inevitably fall?,

There is neither contradiction nor snare. If by
the world, we mean these visible things around us
which God created in His power and goodness ; if
we mean this outward world, which He made for
His own glory and our benefit ; it is worthy of its
divine Author, and to us, if we but use it aright, is
a ladder whereby our souls may ascend to their God.
Let us gratefully use this world; go through it,
without making it the object of our hope ; not waste
upon it that love, which God alone deserves ; and
ever be mindful, that we are not made for this, but
for another and a happier, world.

But the majority of men are not thus prudent in
their use of the world. Their hearts are fixed upon
it, and not upon heaven. Hence it was, that when
the Creator deigned to come into this world, in
order that He might save it, the world knew Him
not. 1 Men were called after the name of the object
of their love. They shut their eyes to the light ;
they became darkness ; God calls them ' the world.'

In this sense, then, the world is everything that
is opposed to our Lord Jesus Christ, that refuses to
recognize Him, and that resists His divine guidance.
Those false maxims which tend to weaken the love
of God in our souls ; which recommend the vanities
that fasten our hearts to this present life ; which
cry down everything that can raise us above" our
weaknesses or vices ; which decoy and gratify our
corrupt nature by dangerous pleasures, which, far
from helping us to the attainment of our last end,
only mislead us — all these are ' the world.'

This world is everywhere, and holds a secret
league within our very hearts. Sin has brought it
into this exterior world created by God for Himself,

i St, John i. 10.

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TUESDAY OF QUINQUAGESIMA WEEK 201

and has given it prominence. Now, we must con-
quer it, and trample upon it, or we shall perish with
it. There is no being neutral ; we must be its
enemies, or its slaves. During these three days, its
triumphs are fearful ; and thousands of those who,
at their Baptism, swore eternal enmity to it, are
enrolling themselves its votaries. Let us pray for
them; but let us also tremble for ourselves; and
that our courage may not fail us, let us ponder
those consoling words, which our Saviour, at His
last Supper, addressed to His eterpal Father. He
is speaking of His disciples, and He says : ' Father !
I have given them Thy word, and the world hath
hated them, because they are not of the world, as
I also am not of the world. I pray not, that Thou
shouldst take them out of the world, but that Thou
shouldst keep them from evil.' 1

As an appropriate conclusion of this day, we may
use this formula of the Ambrosian liturgy. It puts
two truths in contrast : the spiritual indifference of
worldlings, and the dread severity of God's future
judgment.

INGRESSA
(Dominica in Quinquagesima)

Jucunda est praesens vita, Sweet is this present life,

et transit : t'erribile est, but it passes away ; terrible, O

Christe, judicium tuum, et Christ, is thy judgment, and

permanet. Quapropter in- it endures for ever. Let us,

certum amorem relinqua- therefore, cease to love what is

mus, et de infinito ti- unstable, and fix our thoughts

more cogitemus, clamantes : on the fear of what is eternal ;

Christe, miserere nobis. saying : Christ, have mercy

upon us !

i St. John xvii. 14, 15.

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ASH WEDNESDAY

Yesterday, the world was busy in its pleasures,
and the very children of God were taking a joyous
farewell to mirth : but this morning, all is changed.
The solemn announcement, spoken of by the
prophet, has been proclaimed in Sion i 1 the solemn
fast of Lent, the season of expiation, the approach
of the great anniversaries of our Kedemption. Let
us, then, rouse # ourselves, and prepare for the
spiritual combat. '

But in this battling of the spirit against the flesh
we need good armour. Our holy mother the Church
knows how much we need it; and therefore does
she summon us to enter into the house of God,
that she may arm us for the holy contest. What
this armour is we know from St. Paul, who thus
describes it : ' Have your loins girt about with
truth, and having on the breastplate of justice .
And your feet shod with the preparation of the
Gospel of peace. In all things, taking the shield
of faith. Take unto you the helmet of salvation,
and the sword of the Spirit, which is the word
of God.' 2 The very prince of the apostles, too,
addresses these solemn words to us : ' Christ having
suffered in the flesh, be ye also armed with the same
thought.' 3 We are entering, to-day, upon a long
campaign of the warfare spoken of by the apostles :
forty days of battle, forty days of penance. We
shall not turn cowards, if our souls can but be
impressed with the conviction, that the battle and
the penance must be gone through. Let us listen
to the eloquence of the solemn rite which opens our
Lent. Let us go whither our mother leads us, that
is, to the scene of the fall.

1 See the Epistle of to-day's Mass. 2 Eph. vi. 14-17.
3 1 St. Pet. iv. 1.

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ASH WEDNESDAY

203

The enemies we have to fight with, are of two
kinds: internal, and external. The first are our
passions; the second are the devils. Both were
brought on us by pride, and man's pride began
when he refused to obey his God. God forgave
him his sin, but He punished him. The punish-
ment was death, and this was the form of the divine
sentence : ' Thou art dust, and into dust thou shalt
return.' 1 Oh that we had remembered this ! The
recollection of what we are and what we are to be,
would have checked that haughty rebellion, which
has so often led us to break the law of God. And
if, for the time to come, we would persevere in
loyalty to Him, we must humble ourselves, accept
the sentence, and look on this present life as a path
to the grave. The path may be long or short ; but
to the tomb it must lead us. Kemembering this,
we shall see all things in their true light. We shall
love that God, who has deigned to set His heart on
us notwithstanding our being creatures of death :
we shall hate, with deepest contrition, the insolence
and ingratitude, wherewith we have spent so many
of our few days of life, that is, in sinning against
our heavenly Father: and we shall be not only
willing, but eager, to go through these days of
penance, which He so mercifully gives us for making
reparation to His offended justice.

This was the motive the Church had in enriching
her liturgy with the solemn rite, at which we are to
assist this morning. When, upwards of a thousand
years ago, she decreed the anticipation of the lenten
fast by the last four days of Quinquagesima week,
she instituted this impressive ceremony of signing
the forehead of her children with ashes, while
saying to them those awful words, wherewith God
sentenced us to death : ' Eemember, 0 man, that
thou art dust, and into dust thou shalt return !'
1 Gen. iii. 19.

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But the making use of ashes as a symbol of humilia-
tion and penance, is of a much earlier date than
the institution we allude to. We find frequent
mention of it in the Old Testament. Job, though a
Gentile, sprinkled his flesh with ashes, that, thus
humbled, he might propitiate the divine mercy: 1
and this was two thousand years before the coming
of our Saviour. The royal prophet tells us of him-
self, that he mingled ashes with his bread, because
of the divine anger and indignation. 2 Many such
examples are to be met with in the sacred Scriptures ;
but so obvious is the analogy between the sinner
who thus signifies his grief, and the object whereby
he signifies it, that we read such instances without
surprise. When fallen man would humble himself
before the divine justice, which has sentenced his
body to return to dust, how could he more aptly
express his contrite acceptance of the sentence,
than by sprinkling himself, or his food, with ashes,
which is the dust of wood consumed by fire ? This
earnest acknowledgment of his being himself but
dust and ashes, is an act of humility, and humility
ever gives him confidence in that God, who resists
the proud and pardons the humble.

It is probable that, when this ceremony of the
Wednesday in Quinquagesima week was first insti-
tuted, it was not intended for all the faithful, but
only for such as had committed any of those crimes
for which the Church inflicted a public penance.
Before the Mass of the day began, they presented
themselves at the church, where the people were all
assembled. The priests received the confession of
their sins, and then clothed them in sackcloth, and
sprinkled ashes on their heads. After this cere-
mony, the clergy and the faithful prostrated, and
recited aloud the seven Penitential Psalms. A
procession, in which the penitents walked bare-

i Job xvi. 16. 2 Ps. ci. 10, 11.

ASH WEDNESDAY

205

footed, then followed ; and on its return, the bishop
addressed these words to the penitents : ' Behold,
we drive you from the doors of the church by reason
of your sins and crimes, as Adam, the first man,
was driven out of paradise because of his trans-
gression.' The clergy then sang several respon-
sories, taken from the Book of Genesis, in which
mention was made of the sentence pronounced by
God when He condemned man to eat his bread in
the sweat of his brow, for that the earth was cursed
on account of sin. The doors were then shut, and
the penitents were not to pass the threshold until
Maundy Thursday, when they were to come and
receive absolution.

Dating from the eleventh century, the discipline
of public penance began to fall into disuse, and the
holy rite of putting ashes on the heads of all the
faithful indiscriminately became so general that, at
length, it was considered as forming an essential
part of the Boman liturgy. Formerly, it was the
practice to approach bare-footed to receive this
solemn memento of our nothingness; and in the
twelfth century, even the Bope himself, when
passing from the church of St. Anastasia to that
of St. Sabina, at which the station was held,
went the whole distance bare-footed, as also did the
Cardinals who accompanied him. The Church no
longer requires this exterior penance ; but she is as
anxious as ever that the holy ceremony, at which
we are about to assist, should produce in us the
sentiments she intended to convey by it, when she
first instituted it.

As we have just mentioned, the station in Borne
is at St. Sabina, on the Aventine Hill. It is
under the patronage of this holy martyr that we
open the penitential season of Lent.

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THE BLESSING OF THE ASHES

The function begins with the blessing of the
ashes, which are to be put on our foreheads. These
ashes are made from the palms, which were blessed
the previous Palm Sunday. The blessing they are
now to receive in this their new form, is given in
order that they may be made more worthy of that
mystery of contrition and humility which they are
intended to symbolize.

The choir begins by chanting this antiphon,
which is a prayer for mercy.

ANTIPHON

Exaudi nos, Domine, quo-
niam benigna est miseri-
cordia tua: secundum mul-
titudinem miserationum tu-
arum, respice nos, Domine.

P*. Salvum me f ac, Deus :
quoniam intraverunt aquae
usque ad aniruam me am. V.
Gloria Patri. Exaudi nos.

Hear us, O Lord, for thy
mercy is kind : look on us, O
Lord, according to the multi-
tude of thy mercies.

Ps. Save me, O God: for
the waters have reached my
soul. V. Glory, etc. Hear
us, etc.

The priest, standiftg at the altar, and having the
ashes near him, begs of God, by the following
prayers, that He would make them an instrument
of our sanctification.

V. Dominus vobiscum.
E, Et cum spiritu tuo.

V. The Lord be with you.
B. And with thy spirit.

OREMUS

Omnipotens sempiterne
Deus, parce poenitentibus ;
propitiare supplicantibus :
et mittere digneris sanctum
angelum tuum de ccelis, qui
benedicat, et sanctificet hos
cineres, ut sint remedium
salubre omnibus nomen
sanctum tuum humiliter im-

LET US PRAY

O almighty and eternal God,
spare those that repent, show
mercy to those that humbly
entreat thee ; and vouchsafe to
send from heaven thy holy
angel, to bless, and sanctify
these ashes, that they may be
a wholesome remedy to all who
humbly call upon thy holy

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plorantibus, ac semetipsos
pro conscientia delictorum
suorun accusantibus, ante
conspectum divinse demen-
tias tuae facinora sua deplo-
rantibus, vel serenissimam
pietatem tuam suppliciter
obnixeque flagitantibus : et
praesta, per invocationem
sanctissiini nominis tui : ut
quicumque per eos aspersi
fuerint, proredemptione pec-
catorum suorum, corporis
sanitatem et animae tutelam
percipiant. Per Christum
Dominum nostrum. B.
Amen.

OREMU8

Deus, qui non mortem sed
poenitentiam desideras pec-
catorum : fragilitatem con-
ditionis humanae benignis-
sime respice : et hos cineres,
quos causa proferendae hu-
militatis, atque promerendae
veniae, capitibus nostris im-
poni decernimus, benedicere
pro tua pietate dignare : ut,
qui nos cinerem esse, et ob
pravitatis nostrae demeritum
in pulverem reversuros co-
gnoscimus, peccatorum om-
nium veniam, et praeinia poe-
nitentibus repromissa, mi-
sericorditer consequi merea-
mur. Per Christum Domi-
num nostrum. E. Amen.

OREMUS

Deus qui humiliatione
flecteris et satisfactione pla-
caris : aurem tuae pietatis
inclina precibus nostris: et
capitibus servorum tuorum,
horum cinerum aspersione
contactis, effunde propitius

name, and conscious of their
sins, accuse themselves, and
deplore their crimes in sight
of thy divine Majesty, or
humbly and earnestly have re-
course to thy sovereign bounty ;
and grant, by our calling on thy
most holy name, that whoever
shall be touched by these ashes
for the remission of their sins,
may receive health of body and
defence of soul. Through Christ
our Lord. B. Amen.

LET US PRAY

O God, who desirest the con-
version, and not the death of
sinners, graciously consider the
weakness of human nature, and
mercifully vouchsafe to bless
these ashes, which we design to
receive on our heads, in token
of our humiliation, and to ob-
tain forgiveness ; that we, who
know that we are but ashes, and
must return "to dust because of
our wickedness, may obtain
through thy mercy, pardon of
all our sins, and the recom-
pense promised to penitents.
Through Christ our Lord.
B. Amen.

LET US PRAY

0 God, who art appeased
by humiliation, and pacified
by satisfaction, incline to our
prayers the ears of thy mercy ;
and pour upon the heads of thy
servants, covered with these
ashes, the grace of thy blessing,

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gratiam tuae benedictionis :
ut eo8 et spiritu conipun-
ctionis repleas, et quse juste
postulaverint, efficaciter tri-
buas ; et concessa perpetuo
stabilita et intacta manere
decernas. Per Christum Do-
minum nostrum. B. Amen.

ORBMUS

Omnipotens sempiterne
Deus, qui Ninivitis in cinere
et cilicio poenitentibus indul-
gentise tuse remedia prsesti-
tisti : concede propitius, ut
sic eos imitemur habitu, qua-
tenus venise prosequamur
obtentu. PerDominum. B.
Amen.

so as both to fill them with the
spirit of compunction, and to
grant them the effects of their
just desires ; and, when granted,
to remain stable and untouched
for ever. Through Christ our
Lord. B. Amen.

LET US PRAY

O almighty and eternal God,
who forgavest the Ninivites,
when they did penance in sack-
cloth and ashes ; mercifully
grant us so to imitate their
penance, that we may obtain
pardon of our sins. Through,
etc. B. Amen.

Having said the last of these prayers, the priest
sprinkles the ashes with holy water, and censes
them. The first in order of the priests who are
present, marks the celebrant's forehead with them.
Then the ministers at the altar and the clergy
receive them from the celebrant, who finally gives
them to the faithful, saying :

Memento homo, quia pul- Bemember man, that thou art
vis es, et in pulverem re- dust, and into dust thou shalt
verteris. return.

When the priest puts the holy emblem of penance
upon you, accept in a spirit of submission, the
sentence of death, which God Himself pronounces
against you: 'Kemember, 0 man, that thou art
dust, and into dust thou shalt return !' Humble
yourself, and remember what it was that brought
the punishment of death upon us : man wished to
be as a god, and preferred his own will to that of
his sovereign Master. Eeflect, too, on that long
list of sins, which you have added to the sin of your
first parents, and adore the mercy of your God,

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who asks only one death for all these your trans-
gressions.

During the time the priest is giving the ashes, the
choir sings the following antiphons and responsory.

ANTHEM

Immutemur habitu, in
cinere et cilicio : jejunemus
et ploremus ante Dominum,
quia multum misericors est
dimittere peccata nostra
Deus noster.

Let us change our dress for
ashes and sackcloth ; let us fast
and weep in the presence of the
Lord ; for our God is very
merciful to forgive us our sins.

ANTHEM

Inter vestibulum et altare The priests, the ministers of
plorabunt sacerdotes mini- the Lord, shall weep between
stri Domini, et dicent : the porch and the altar, and
Parce, Domine, parce populo say : Spare, 0 Lord, spare thy
tuo : et ne claudas ora canen- people, and shut not the mouths
tium te, Domine. of those who praise thee, O

Lord.

RESPONSORY

Emendemus in melius
quaB ignoranter peccavimus :
ne subito prseoccupati die
mortis, quaeramus spatium
pcenitentiae, et in venire non
possimus. * Attende, Do-
mine, et miserere, quia pec-
cavimus tibi.

Ps. Adjuva nos Deus sa-
lutaris noster : et propter
honorem nominis tui Do-
mine, libera nos. * Attende.
V. Gloria Patri. * Attende.

Let us amend of the sins we
have committed through igno-
rance : lest suddenly overtaken
by the day of our death, we
seek for time to do penance,
and be not able to find it. *
Look down on us, 0 Lord, and
take pity ; for we have sinned
against thee.

Pa. Help us, O God our
Saviour : and deliver us for the
glory of thy name, O Lord. *
Look down, etc. V. Glory, etc.
Look down, etc.

As soon as all the faithful have received the
ashes, the priest sings the following prayer :

V. Dominus vobiscum.
B. Et cum spiritu tuo.

V. The Lord be with you.
B. And with thy spirit.

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ORBMUS LET US PRAY

Concede nobis, Domine, Grant us, O Lord, to begin
praesidia militise christian® with holy fasting our Christian
Sanctis inchoare jejuniis : ut warfare ; that being to fight
contra spirituales nequitias against spiritual wickedness,
pugnaturijContinentisemuni- we may be aided therein by
amur auxiliis. Per Chri- temperance. Through Christ
stum Dominum nostrum, our Lord. B. Amen.
B. Amen.

MASS

The soul has regained her confidence by the act
of humility she has performed. She approaches
the God of mercy, and reminds Him of the tender
love He bears to His creature man, and of the
patience wherewith He waits for his repentance.
These are the sentiments expressed in the Introit,
which is taken from the Book of Wisdom.

INTROIT

Misereris omnium, Do-
mine, et nihil odisti eorum
quaB fecisti, dissimulans peo-
cata hominum propter poeni-
tentiam, et parcens illis :
quia tu es Dominus Deus
noster.

P*. Miserere mei Deus,
miserere mei; quoniam in
te confidit anima mea. V.
Gloria Patri. Misereris.

Thou, O Lord, hast mercy on
all, and hatest none of those
things which thou hast created ;
thou overlookestthe sins of men,
to draw them to repentance,
and thou pardonest them ; be-
cause thou art the Lord our
God.

P«. Have mercy on me, 0
God, have mercy on me ; for
my soul trusteth in thee. V.
Glory, etc. Thou, O Lord, etc.

In the Collect, the Church prays that her children
may have the two-fold grace of a fervent commence-
ment and steady perseverance in the salutary fast
of Lent.

COLLECT

Prsesta, Domine, fidelibus Grant, 0 Lord, that thy f aith-
tuis, ut jejuniorum vene- ful may enter on this solemn
randa solemnia, et congrua and venerable fast with suitable

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pietate suscipiant, et secura
devotione percurrant. Per
Dominum.

SECOND

A cunctis nos, qusesunius,
Domine, mentis et corporis
defende periculis: et inter-
cedente beata et gloriosa
semperque Virgine Dei Ge-
nitrice Maria, cum beato
Joseph, beatis apostolis tuis
Petro et Paulo, atque beato
N. et omnibus Sanctis, sa-
lutem nobis tribue benignus
et pacem : ut, destructis ad-
versitatibus et erroribus uni-
versis, Ecclesia tua secura
tibi serviat libertate.

$ iety, and go through it with
unmolested devotion. Through,
etc.

COLLECT

Preserve us, O Lord, we be-
seech thee, from all dangers
of soul and body : and by the
intercession of the glorious and
blessed Mary, the ever Virgin
Mother of God, of blessed
Joseph, of thy blessed apostles
Peter and Paul, of blessed N.
(here is mentioned the titular
saint of the church), and of all
the saints, grant us, in thy
mercy, health and peace ; that
all adversities and errors being
removed, thy Church may serve
thee with undisturbed liberty.

THIRD COLLECT

Omnipotens sempiterne
Deus, qui vivorum domi-
naris simul et mortuorum,
omniumque misereris, quos
tuos fide et opere futuros
esse prsenoscis : te supplices
exoramus; ut pro quibus
effundere preces decrevimus
quosque vel prsesens saecu-
lum adhuc in carne retinet,
vel futurum jam exutos cor-
pore suscepit, intercedenti-
bus omnibus Sanctis tuis,
pietatis tuae dementia, om-
nium delictortim suorum
veniam consequantur. Per
Dominum,

O almighty and eternal God,
who hast dominion over the
living and the dead, and art
merciful to all whom thou
knowest will be thine by faith
and good works : we humbly
beseech thee, that they, for
whom we have proposed to
offer our prayers, whether this
world still retains them in the
flesh, or the next world hath
already received them divested
of their bodies, may, by the
clemency of thine own good-
ness, and the intercession of
thy saints, obtain pardon and
full remission of their sins.
Through, etc.

14—2

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Lectio Joelis Prophetae.
Cap. ii.

Hsec dicit Dominus : Con-
vertimini ad me in toto
oorde vestro, in jejunio, et
in fletu, et in planctu. Et
scindite corda vestra, et non
vestimenta vestra, et con-
vertimini ad Dominum
Deum vestrum : quia beni-
gnus et misericors est, pa-
tiens et multse misericordiae,
et praestabilis super malitia.
Quis scit si convertatur et
ignoscat, et relinquat post
se benedictionem, sacrifi-
cium et libamen Domino
Deo vestro ? Canite tuba in
Sion, sanctificate jejunium,
vocate coetum, congregate
populum, sanctificate Eccle-
siam, coadunate senes, con-
gregate parvulos et sugentes
ubera : egrediatur sponsus
de cubili suo, et sponsa de
thalamo suo. Inter vesti-
bulum et altare plorabunt
sacerdotes ministri Domini,
et dicent : Parce, Domine,
parce populo tuo : et ne des
haereditatem tuam in oppro-
brium, ut dominentur eis
nationes. Quare dicunt in
populis : Ubi est Deus
eorum ? Zelatus est Domi-
nus terram suam, et pepercit
populo suo. Et respondit
Dominus, et dixit populo
suo : Ecce ego mittam vobis
frumentum, et vinum, et
oleum, et replebimini eis :
et non dabo vos ultra oppro-
brium in gentibus : dicit
Dominus omnipotens.

Lesson from the Prophet Joel.
Ch. ii

Thus saith the Lord : Be
converted to me with all your
heart, in fasting, and in weep-
ing, and in mourning. And
rend your hearts, and not your
garments, and turn to the Lord
your God: for he is gracious
and merciful, patient and rich
in mercy, and ready to repent
of the evil. Who knoweth but
he will return, and forgive, and
leave a blessing behind him;
sacrifice and libation to the
Lord your God? Blow the
trumpet in Sion, sanctify a fast,
call a solemn assembly, gather
together the people, sanctify
the Church, assemble the
ancients, gather together the
little ones, and them that suck
at the breasts : let the bride-
groom go forth from his bed,
and the bride out of the bride-
chamber. Between the porch
and the altar the priests, the
Lord's ministers, shall weep,
and shall say : Spare, 0 Lord,
spare thy people ; and give not
thine inheritance to reproach,
that the heathens should rule
over them. Why should they
say among the nations : Where
is their God ? The Lord hath
been zealous for his land, and
hath spared his people. And
the Lord answered, and said to
his people : Behold, I will send
you corn, and wine, and oil;
you shall be filled with them,
and I will no more make you
a reproach among the nations,
saith the Lord almighty.

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We learn from this magnificent passage of the
prophet Joel how acceptable to God is the expiation
of fasting. When the penitent sinner inflicts cor-
poral penance upon himself, God's justice is ap-
peased. We have a proof of it in the Ninivites*. If
the Almighty pardoned an infidel city, as Ninive
was, solely because its inhabitants sought for mercy
under the garb of penance ; what will He not do in
favour of His own people, who offer Him the two-
fold sacrifice, exterior works of mortification, and
true contrition of heart ? Let us, then, courageously
enter on the path of penance. We are living in an
age when, through want of faith and of fear of God,
those practices which are as ancient as Christianity
itself, and on which we might almost say it was
founded, are falling into disuse ; it behoves us to be
on our guard, lest we, too, should imbibe the false
principles, which have so fearfully weakened the
Christian spirit. Let us never forget our own
personal debt to the divine justice, which will remit
neither our sins nor the punishment due to them,
except inasmuch as we are ready to make satisfac-
tion. We have just been told that these bodies,
which we are so inclined to pamper, are but dust ;
and as to our souls, which we are so often tempted
to sacrifice by indulging the flesh, they have claims
upon the body, claims of both restitution and
obedience.

In the Gradual, the Church again pours forth the
expressions of her confidence in the God of all good-
ness, for she counts upon her children being faith-
ful to the means she gives them of propitiating His
justice.

The Tract is that beautiful prayer of the psalmist,
which she repeats thrice during each week of Lent,
and which she always uses in times of public cala-
mity, in order to appease the anger of God.

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GRADUAL

Miserere mei Deus, mise-
rere mei: quoniam in te
eonfidit anima mea.

V. Misit de coelo, et libe-
ra vit me : dedit in oppro-
brium conculcantes me.

Have mercy on me, 0 God,
have mercy on me ; for my soul
hath trusted in thee.

V. He hath sent from heaven,
and delivered me ; he hath
made them a reproach that
trod upon me.

TRACT

V, Domine non secundum
peccata nostra, quae fecimus
nos, neque secundum ini-
quitates nostras retribuas
nobis.

V. Domine, ne memineris
iniquitatum nostrarum anti-
quarum : cito anticipent nos
misericordisB tuae, quia pau-
peres facti sumus nimis.

V. Deal not with us, 0 Lord,
according to our sins, which we
have committed, nor punish us
according to our iniquities.

V. Remember not, 0 Lord,
our former iniquities ; let thy
mercies speedily prevent us, for
we are become exceeding poor.

At this next verse the priest kneels down.

V. Adjuva nos, Deus Sa-
lutaris noster: et propter
gloriam nominis tui, Do-
mine, libera nos : et propi-
tius esto peccatis nostris,
propter nomen tuum.

V. Help us, 0 God, our
Saviour, and for the glory of
thy name, O Lord, deliver us
and forgive us our sins for thy
name's sake.

GOSPEL

Sequentia sancti Evangelii Sequel of the holy Gospel
secundum Matth&sum. according to Matthew.

Cap, vi.

In illo tempore : Dixit
Jesus discipulis suis: Cum
jejunatis, nolite fieri sicut
hypocritae tristes. Extermi-
nant enim facies suas, ut
appareant hominibus jeju-
nantes. Amen dico vobis,
quia receperunt mercedem
suam. Tu autem cum jeju-

Ch. vi.

At that time, Jesus said to
his disciples : When you fast,
be not as the hypocrites, sad.
For they disfigure their faces,
that they may appear unto men
to fast. Amen, I say to you,
they have received their re-
ward. But thou, when thou
fastest, anoint thy head, and

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nas, unge caput tuum, et wash thy face, that thou

faciem tuam lava, ne videa- appear not to men to fast, but

ris hominibus jejunans, sed to thy Father, who is in secret :

Patri tuo, qui est in abscon- and thy Father, who seeth in

dito : et Pater tuus qui videt secret, will repay thee. Lay

in abscondito, reddet tibi. not up to yourselves treasures

Nolite thesaurizare vobis on earth, where the rust and

thesauros in terra, ubi seru- moth consume, and where

go et tinea demolitur, et ubi thieves break through and

fures efFodiunt, et furantur. steal. But lay up to your-

Thesaurizate autem vobis selves treasures in heaven,

thesauros in coelo : ubi where neither rust nor moth

neque aerugo, neque tinea doth consume, and where

demolitur ; et ubi fures non thieves do not break through,

efFodiunt, nec furantur. nor steal. For where thy

Ubi enim est thesaurus treasure is, there is thy heart

tuus, ibi est et cor tuum. also.

Our Eedeemer would not have us receive the
announcement of the great fast as one of sadness
and melancholy. The Christian who understands
what a dangerous thing it is to be behindhand with
divine justice, welcomes the season of Lent with
joy ; it consoles him. He knows that if he be faith-
ful in observing what the Church prescribes, his
debt will be less heavy upon him. These penances,
these satisfactions (which the indulgence of the
Church has rendered so easy), being offered to God
unitedly with those of our Saviour Himself, and
being rendered fruitful by that holy fellowship
which blends into one common propitiatory sacrifice
the good works of all the members of the Church
militant, will purify our souls, and make them
worthy to partake in the grand Easter joy. Let us
not, then, be sad because we are to fast ; let us be
sad only because we have sinned and made fasting
a necessity. In this same Gospel, our Eedeemer
gives us a second counsel, which the Church will
often bring before us during the whole course of
Lent : it is that of joining almsdeeds with our fast-
ing. He bids us to lay up treasures in heaven. For

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this, we need intercessors ; let us seek them amidst
the poor.

In the Offertory, the Church rejoices in her
children being set free; she foresees that the
wounds of our souls will be healed, for she has
confidence in us that we shall persevere, and this
fills her with gladness.

OFFERTORY

Exaltabo te, Domine, quo- I will extol thee, 0 Lord,
niam suscepisti me, nec for thou hast upholden me,
delectasti inimicos meos and hast not made my ene-
super me : Domine, ola- mies to rejoice over me. O
mavi ad te, et sanasti me. Lord, I have cried to thee, and

thou hast healed me.

SECRET

Fac nos, quaesumus, Grant, 0 Lord, that we may

Domine, his muneribus be duly prepared to present

offerendis convenienter ap- these our offerings, by which

tari; quibus ipsius venera- we celebrate the institution

bilis sacramenti celebramus of this venerable mystery,

exordium. Per Dominum. Through, etc.

SECOND SECRET

Exaudi nos, Deus Saluta- Graciously grant us, O God

ris noster : ut per hujus Sa- our Saviour, that by virtue of

cramenti virtutem, a cun- this Sacrament, thou mayst

ctis nos mentis et corporis defend us fr©m all enemies,

hostibus tuearis, gratiam both of soul and body ; giving

tribuens in praesenti, et us grace in this life, and glory

gloriam in futuro. in the next.

THIRD SECRET

Deus, cui soli cognitus est O God, to whom alone is

numerus electorum in su- known the number of thine

perna felicitate locandus; elect to be placed in eternal

tribue qusesumus, ut inter- bliss: grant, we beseech thee,

cedentibus omnibus Sanctis by the intercession of all thy

tuis, universorum, quos in saints, that the book of pre-

oratione commendatos sus- destination may contain the

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cepimus, et omnium fide- names of all those whom we

Hum nomina, beatse praede- have undertaken to pray for,

stinationis liber adscripta as well as those of all the

retineat. Per Dominum. faithful. Through, etc.

THE PREFACE

Vere dignum et justum
est, sequum et salutare, nos
tibi semper, et ubique gra-
tias agere, Domine sancte,
Pater omnipotens, seterne
Deus. Qui corporaU jejunio
vitiacomprimis, mentem ele-
vas, virtutem largiris et prse-
mia, per Christum Dominum
nostrum. Per quern maje-
statem tuam laudant Angeli,
adorant Dominationes, tre-
munt Potestates : Cceli, coe-
lorumque Virtutes, ac beata
Seraphim, socia exsultatione
concelebrant. Cum quibus
et nostras voces, ut admitti
jubeas deprecamur, supplici
confessione, dicentes: San-
ctus, Sanctus, Sanctus.

It is truly meet and just,
right and available to salva-
tion, that we should always
and in all places give thanks
to thee, O holy Lord, Father
almighty, eternal God. Who
by this bodily fast extin-
guishest our vices, elevatest
our understanding, bestowest
on us virtue and its rewards,
through Christ our Lord. By
whom the Angels praise thy
majesty, the Dominations
adore it, the Powers tremble
before it ; the Heavens and the
heavenly Virtues, and the
blessed Seraphim, with com-
mon jubilee, glorify it. To-
gether with whom, we beseech
thee that we may be admitted
to join our humble voices, say-
ing": Holyl Holy! Holy!

The words of the Church in the Communion
antiphon contain an instruction of great importance
to us. During this long career of penance, we shall
stand in need of something to keep up our courage :
let us meditate on the law and the mysteries of our
Lord. If we relish the word of God as it is offered
us by the Church on each day of this holy season,
our hearts will receive an increase of light and love,
and when our Lord shall rise from His tomb, the
brightness of His Eesurrection will shine upon us.

COMMUNION

Qui meditabitur in lege He that meditateth day and
Domini die ac nocte, dabit night on the law of the Lord,

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SEPTUAGESIMA

fructum suum in tempore shall yield his fruit in due
suo. season.

POSTCOMMUNION

Percepta nobis, Domine May the mysteries we have

prsebeant Sacramenta subsi- received, 0 Lord, afford us

dium: ut tibi grata sint help, that our fasting may be

nostra jejunia, et nobis pro- acceptable to thee, and become

ficiant ad medelam. Per Do- a remedy to us. Through, etc.
minum.

SECOND POSTCOMMUNION

Mundet et muniat nos,
quaesumus, Domine, divini
Sacramentimunus oblatum :
et intercedente beata Virgine
Dei Genitrice Maria, cum
beato Joseph, beatis apostolis
tuis Petro et Paulo, atque
beato N. et omnibus Sanctis,
a cunctis nos reddat et per-
versitatibus expiatos, et ad-
versitatibus expeditos.

May the oblation of this
divine Sacrament, we beseech
thee, 0 Lord, both cleanse and
defend us : and by the inter-
cession of blessed Mary, the
Virgin Mother of God, of blessed
Joseph, of thy blessed apos-
tles, Peter and Paul, of blessed
N., and of all the saints, free us
from all sin, and deliver us
from all adversity.

THIRD POSTCOMMUNION

Purificent nos, quaesu-
mus, omnipotens et miseri-
cors Deus, Sacramenta quae
sumpsimus : et interceden-
tibus omnibus Sanctis tuis,
praesta ut hoc tuum Sacra-
mentum non sit nobis rea-
tus ad poenam, sed inter-
cessio salutaris ad veniam :
sit ablutio scelerum, sit for-
titudo fragilium, sit contra
omnia mundi pericula fir-
mamentum : sit vivorum
atque mortuorum fidelium
remissio omnium delicto-
rum. PerDominum.

May the mysteries we have
received, purify us, we beseech
thee, O almighty and merciful
God; and grant by the inter-
cession of all thy saints, that
this thy Sacrament may not
increase our guilt to punish-
ment, but be a means of ob-
taining pardon in order to
Salvation. May it wash away
sin, strengthen our frailty,
secure us against the dangers
of the world; and procure
forgiveness for all the faith-
ful, both living and dead.
Through, etc.

Every day during Lent, Sundays excepted, the
priest, before dismissing the faithful, here adds a

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THUBSDAY AFTEB ASH WEDNESDAY 219

special prayer, which is preceded by these words of
admonition :

ORBMUS LET US PRAY

Humiliate capita vestra Bow down your heads to
Deo. God.

PRAYER

Inclinantes se, Domine, Mercifully look down upon
majestati tuse, propitiatus us, 0 Lord, bowing down be-
intende: ut qui divino mu- fore thy divine Majesty, that
nere sunt refecti, ccelestibus they who have been refreshed
semper nutriantur auxiliis. with thy divine mysteries, may
Per Dominum. always be supported by thy

heavenly aid. Through, etc.

THUESDAY AFTEE ASH WEDNESDAY

Although the law of fasting began yesterday,
yet Lent, properly so called, does not begin till the
Vespers of Saturday next. In order to distinguish
the rest of Lent from these four days which have
been added to it, the Church continues to chant
Vespers at the usual hour, and allows her ministers
to break their fast before having said that Office.
But, beginning with Saturday, the Vespers will be
anticipated; every day (Sundays excepted, which
always exclude fasting), they will be said at such an
early hour, that when the faithful take their full
meal, the evening Office will be over. It is a
remnant of the discipline of the primitive Church,
which forbade the faithful to break their fast before
sunset, in other words, before Vespers or Even-
song.

The Church has given to these three days after
Ash Wednesday a resemblance to the other ferias
of her lenten season, by assigning to each of them
a lesson from the Old Testament, and a Gospel, for

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Mass. We, of course, insert them, adding a few
reflections to each. We also give the Collects of
these three days.

The station, in Rome, for the Thursday after
Ash Wednesday, is in the church of St. George
in Velabro (the veil of gold).

COLLECT

Deus, qui culpa offenderis,
poenitentia placaris : preces
populi tui supplicantis pro-
pitius respice : et flagella
tuae iracundiae, quae pro
peccatis nostris meremur,
averte. Per Christum Do-
minum nostrum. Amen.

0 God, who by sin art offend-
ed, and by penance pacified,
mercifully regard the prayers
of thy suppliant people : and
turn away the scourges of thy
wrath, which we deserve for
our sins. Through Christ our
Lord. Amen.

EPISTLE

Lectio Isaiae Prophetae.

Cap. xxxviii.

In diebus illis, aegrotavit
Ezechias usque ad mortem :
et introivit ad eum Isaias
filius Amos propheta, et
dixit ei : Haec dicit Domi-
nus : Dispone domui tuae,
quia morieris tu, et non
vives. Et convertit Ezechias
faciem suam ad parietem, et
oravit ad Dominum, et dixit :
Obsecro, Domine, memento,
quaeso, quomodo ambula-
verim coram te in veritate,
et in corde perfecto, et quod
bonum est in oculis tuis fe-
cerim. Et flevit Ezechias
fletu magno. » Et factum est
verbum Domini ad Isaiam
dicens : Vade, et die Eze-
chiae : Haec dicit Dominus
Deus David patris tui : Au-

Lesson from Isaias the
Prophet.

Ch. xxxviii.

In those days, Ezechias was
sick even to death, and Isaias
the son of Amos the prophet
came unto him, and said to
him : Thus saith the Lord :
Take order with thy house, for
thou shalt die, and not live.
And Ezechias turned his face
towards the wall, and prayed
to the Lord, and said : I
beseech thee, O Lord, remem-
ber how I have walked before
thee in truth, and with a per-
fect heart, and have done that
which is good in thy sight.
And Ezechias wept with great
weeping. And the word of
the Lord came to Isaias,
saying: Go and say to Eze-
chias : Thus saith the L ord
the God of David thy fath er :

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THURSDAY AFTER ASH WEDNESDAY 221

divi orationem tuam, et vidi I have heard thy prayer, and I

lacrymas tuas : ecce ego ad- have seen thy tears : behold

jiciam super dies tuos quin- I will add to thy days fifteen

decim annos : et de manu years: and- 1 will deliver thee

regis Assyriorum eruam te, and this city out of the hands

et civitatem istani, et pro- of the king of the Assyrians,

tegam earn ait Dominus and I will protect it, saith the

omnipotens. Lord almighty.

Yesterday, the Church spoke to us upon the cer-
tainty of death. Die we must : we have not only
God's infallible word for it, but no reasonable man
could ever entertain the thought that he was to be
an exception to the rule. But if the fact of our
death be certain, the day on which we are to die is
also fixed. God, in His wisdom, has concealed the
day from us ; it becomes our duty not to be taken
by surprise. This very night, it might be said to
us, as it was to Ezechias : Take order with thy house,
for thou shalt die. We ought to spend each day, as
though it were to be our last. Were God even to
grant us, as He did to the holy king of Juda, a pro-
longation of life, we must come, sooner or later, to
that last hour, beyond which there is no time, and
eternity begins. The Church's intention in thus
reminding us of our mortality, is to put us on our
guard against the allurements of this short life, and
urge us to earnestness in the great work of regene-
ration, for which she has been preparing us during
these last three weeks. How many there are of
those who yesterday received the ashes, who will
never see the joys of Easter, at least in this world !
To them, the ceremony has been a prediction of
what is to happen to them, perhaps before the
month is out. And yet the very same words that
were pronounced over them, were said to us. May
not we ourselves be of the number of those who
are thus soon to be victims of death? In this
uncertainty, let us gratefully accept the warning,
which our Jesus came down from heaven to give

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us: 'Do penance; for the kingdom of God is at
hand.' 1

GOSPEL

Sequentia sancti Evangelii
secundum Matthseuin.

Cap. viii.
In illo tempore : Cum in-
troisset Jesus Capharnaum,
accessit ad eum centurio,
rogans eum et dicens : Do-
mine, puer meus jacet in
domo paralyticus, et male
torquetur. Et ait illi Jesus :
Ego veniam, et curabo eum.
Et respondens centurio, ait :
Domine, non sum dignus ut
intres sub tectum meum ;
sed tantum die verbo, et sa-
nabitur puer meus. Nam et
ego homo sum sub potestate
constitutus, habens sub me
milites, et dico huic : Vade,
et vadit ; et alii : Veni, et
venit ; et servo meo : Fac
hoc, et facit. Audiens autem
Jesus miratus est, et sequen-
tibus se dixit : Amen dico
vobis, non inveni tantam
fidem in Israel : Dico autem
vobis, quod multi ab oriente
et occidente venient, et re-
cumbent cum Abraham, et
Isaac, et Jacob in regno coe-
lorum ; filii autem regni
ejicientur in tenebras exte-
riores : ibi erit fletus et stri-
dor dentium. Et dixit Jesus
centurioni : Vade, et sicut
credidisti, fiat tibi. Et sana-
tus est puer in ilia hora.

Sequel of the holy Gospel ac-
cording to Matthew.

Ch. viii.
At that time: When Jesus
had entered into Capharnaum,
there came to him a centurion,
beseeching him, and saying :
Lord, my servant lieth at home
sick of the palsy, and is griev-
ously tormented. And Jesus
saith to him : I will come and
heal him. And the centurion
making answer said: Lord, I
am not worthy that thou
shouldst enter under my roof ;
but only say the word, and my
servant shall be healed. For I
also am a mai} under authority,
having under me soldiers ; and
I "Say to this, Go, and he goeth ;
and to another, Come, and he
cometh ; and to my servant,
Do this, and he doth it. And
Jesus hearing this, marvelled,
and said to them that followed
him : Amen, I say to you, I
have not found so great faith
in Israel. And I say to you,
that many shall come from the
east and the west, and shall sit
down with Abraham, and Isaac,
and Jacob, in the kingdom of
heaven ; but the children of the
kingdom shall be cast out into
exterior darkness: there shall
be weeping and gnashing of
teeth. And Jesus said to the
centurion: Go, and as thou
hast believed, so be it done to
thee. And the servant was
healed at the same hour.

1 St. Matt. iv. 17.

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THURSDAY AFTER ASH WEDNESDAY 223

The sacred Scriptures, the fathers, and theolo-
gians, tell us that there are three eminent good
works which are, at the same time, works of penance :
prayer, fasting, and almsdeeds. In the lessons
she gives us on these three days, which form as it
were the threshold of Lent, the Church instructs us
upon these works. To-day it is prayer she recom-
mends to us. Look at this centurion, who comes to
our Saviour, beseeching Him to heal his servant.
His prayer is humble ; in all the sincerity of his
heart, he deems himself unworthy to receive Jesus
under his roof. His prayer is full of faith; he
doubts not for an instant that Jesus is able to
grant him what he asks. And with what ardour he
prays ! The faith of this Gentile is greater than
that of the children of Israel, and elicits praise
from the Son of God. Such ought to be our prayer,
when we solicit the cure of our souls. Let us
acknowledge that we are not worthy to speak to
God, and yet, let us have an unshaken confidence
in the power and goodness of Him, who only
commands us to pray that He may pour out His
mercies upon us. The season we are now in is one
of prayer ; the Church redoubles her supplications ;
it is for us that she makes them ; we must take our
share in them. Let us, during this season of grace,
cast off that languor which fastens on the soul at
other times; let us remember that it is prayer
which repairs the faults we have already committed,
and preserves us from sin for the future.

Humiliate capita vestra Bow down your heads to God.
Deo.

Parce Domine, parce po- Spare, 0 Lord, spare thy

pulo tuo, ut dignis flagella- people ; that having been justly

tionibus castigatus, in tua chastised, they may find com-

miseratione respiret. Per fort in thy mercy. Through

Christum Dominum no- Christ our Lord. Amen,
strum. Amen.

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FEIDAY AFTEE ASH WEDNESDAY

The station for to-day is in the church of the holy
martyrs, St. John and St. Paul.

COLLECT

Inchoata jejunia, quaesu-
mus Domine, benigno f avore
prosequere : ut observan-
tiam, quam corporaliter ex-
hibemus, mentibus etiam
sinceris exercere valeamus.
Per Christum Dominum
nostrum. Amen.

Graciously favour us, O Lord,
we beseech thee, in the fast we
have undertaken : that what
we observe outwardly, we may
perform with sincere minds.
Through Christ our Lord.
Amen.

EPISTLE

Lectio Isaiae Prophet®.

Cap, lviii.

Haec dicit Dominus Deus :
Clama, ne cesses ; quasi tuba
exalta vocem tuam, et an-
nuntia populo meo scelera
eorum, et domui Jacob pec-
cata eorum. Me etenim de
die in diem quaerunt, et scire
vias meas volunt : quasi gens
quae justitiam fecerit, et
judicium Dei sui non dere-
liquerit : rogant me judicia
justitiae : appropinquare Deo
volunt. Quare jejunaviinus
et non aspexisti : humiliavi-
mus animas nostras et ne-
scisti ? Ecce in die jejunii
vestri invenitur voluntas
vestra, et omnes debitores
vestros repetitis. Ecce ad
lites et contentiones jejuna-
tis, et percutitis pugno impie.
Nolite jejunare sicut usque
ad hanc diem,ut audiatur.in
excelso clamor vester. Num-

Lesson from Isaias the
Prophet.

Ch. lviii.

Thus saith the Lord God :
Cry, cease not, lift up thy voice
like a trumpet, and show my
people their wicked doings, and
the house of Jacob their sins.
For they seek me from day to
day, and desire to know my
ways, as a nation that hath
done justice, and hath not for-
saken the judgment of their
God ; they ask of me the judg-
ments of justice : they are will-
ing to approach to God. Why
have we fasted, and thou hast not
regarded : why have we humbled
our souls, and thou hast not
taken notice ? Behold, in the
day of your fast, your own will
is found, and you exact of all
your debtors. Behold you fast
for debates and strife, and
strike with the fist wickedly.
Do not fast as you have done
until this day, to make your

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FRIDAY AFTER ASH WEDNESDAY 225

quid tale est jejunium, quod
elegi, per diem amigere
hominem animam suam ?
numquid contorquere quasi
circulum caput suum, et
saccum et cinerem sternere ?
numquid istum vocabis jeju-
nium, et diem acceptabilem
Domino? Nonne hoc est
magis jejunium, quod elegi?
dissolve colligationes impie-
tatis, solve fasciculos depri-
mentes, dimitte eos qui con-
fracti sunt liberos, et omne
onus disrumpe. Frange
esurienti panem tuum, et
egenos vagosque indue in
domum tuam : cum videris
nudum, operi eum, et carnem
tuam ne despexeris. Tunc
erumpet quasi mane lumen
tuum, et sanitas tua citius
orietur, et anteibit faciem
tuam justitia tua, et gloria
Domini colliget te. Tunc
in vocabis, et Dominus ex-
audiet : clamabis, et dicet :
Ecce adsum. Quia miseri-
cors sum, Dominus Deus
tuus.

cry to be heard on high. Is
this such a fast as I have
chosen : for a man to afflict
his soul for a day ? is this it,
to wind his head about like a
circle, and to spread sackcloth
and ashes ? wilt thou call this
a fast, and a day acceptable to
the Lord ? Is not this rather
the fast that I have chosen?
loose the bands of wickedness,
undo the bundles that oppress,
let tbem that are broken go
free, and break asunder every
burden. Deal thy bread to the
hungry, and bring the needy
and the harbourless into thy
house ; when thou shalt see one
naked, cover him, and despise
not thy own flesh. Then shall
thy light break forth as the
morning, and thy health shall
speedily arise, and thy justice
shall go before thy face, and
the glory of the Lord shall
gather thee up. Then shalt
thou call, and the Lord shall
hear: thou shalt cry, and he
shall say : Here I am ; for I
the Lord thy God am merciful.

We are told, in this lesson from the prophet
Isaias, what are the dispositions which should
accompany our fast. It is God Himself who here
speaks to us— that God who had Himself com-
manded His people to fast. He tells us that the
fasting from material food is a mere nothing in His
eyes, unless they who practise it abstain also from
sin. He demands the sacrifice of the body ; but it
is not acceptable to Him, unless that of the soul
goes along with it. The living God can never
consent to be treated as were the senseless gods of
wood and stone, which the Gentiles adored, and
which were incapable of receiving any other than a

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226 SEPTUAGESIMA

mere external homage. Let, then, the heretic cease
to find fault with the Church for her observance of
practices, which he pretends to scorn as being
material ; it is he that grows material by his system
of letting the body have every indulgence. The
children of the Church fast, because fasting is
recommended in almost every page of both the old
and the new Testament, and because Jesus Christ
Himself fasted for forty days; but they are fully
aware that this practice, which is thus recommended
and urged, is then alone meritorious, when it is
ennobled and completed by the homage of a heart
that is resolved to reform its vicious inclinations.
And after all, it would be an injustice, if the body,
which has been led into guilt solely through the
malice of the soul, were to be made to suffer, and
the soul herself be allowed to continue in her sinful
course. Hence it is that they whose ill-health
prevents them from observing the bodily austerities
of Lent, are equally bound to impose on their soul
that spiritual fast, which consists in the amendment
of their life, in avoiding everything that is sinful,
and in the zealous performance of every good work
in their power.

gospel .

Sequentia sancti Evangelii Sequel of the holy Gospel ac-
secundum Matthaeum. cording to Matthew.

Cap, v., vi. Ch. v., vi.

In illo tempore : Dixit At that time : Jesus said to

Jesus discipulis suis : Au- his disciples : You have heard

distis quia dictum est : Di- that it hath been said : Thou

liges proximum tuum, et shalt love thy neighbour, and

odiohabebisiniinicumtuum. hate thy enemy. But I say to

Ego autem dico vobis : Dili- you : love your enemies, do

gite inimicos vestros, bene- good to them that hate you,

facite his qui oderunt vos : and pray for them that perse-

et orate pro persequentibus cute and calumniate you ; that

et calumniantibus vos : ut you may be the children of

sitis filii Patris vestri, qui in your Father who is in heaven,

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FRIDAY AFTER ASH WEDNESDAY 227

coelis est, qui solem suum
oriri facit super bonos et
malos, et pluit super justos
et injustos. Si enim dUigitis
eos qui vos diligunt, quam
mercedem habebitis ? Nonne
et publicani hoc faciunt ?
Et si salutaveritis fratres
vestros tantum : quid ani-
plius facitis? Nonne et
ethnici hoc faciunt ? Es-
tote ergo vos perfecti, sicut
et Pater vester coelestis per-
fectus est. Attendite ne
justitiam vestram faciatis
coram hoininibus, ut vide-
amini ab eis : alioquin mer-
cedem non habebitis apud
Patrem vestrum qui in coelis
est. Cum ergo facis eleemo-
synam, noli tuba canere ante
te, sicut hypocritse faciunt
in synagogis, et in vicis, ut
honorificentur abhominibus.
Amen dico vobis, receperunt
mercedem suam. Te autem
faciente eleemosynam, ne-
sciat sinistra tua, quid faciat
dextera tua : ut sit eleemo-
syna tua in abscondito, et
Pater tuus qui videt in ab-
scondito, reddet tibi.

who maketh his sun to rise
upon the good and bad, and
raineth upon the just and the
unjust. For if you love them
that love you, what reward
shall you have? do not even
the publicans this ? And if
you salute your brethren only,
what do you do more ? do not
also the heathens this? Be
you therefore perfect, as also
your heavenly Father is perfect.
Take heed that you do not your
justice before men to be seen
by them: otherwise you shall
not have a reward of your
Father who is in heaven.
Therefore, when thou dost an
almsdeed, sound not a trumpet
before thee, as the hypocrites
do in the synagogues and in
the streets, that they may be
honoured by men. Amen, I
say to you, they have received
their reward. But when thou
dost alms, let not thy left hand
know what thy right hand doth ;
that thy alms may be in secret,
and thy Father, who seeth in
secret, will repay thee.

Almscleeds is the third of the great penitential
works : it is the sister virtue of prayer and fasting.
For this reason, the Church puts before us, to-day,
the instructions given by our Saviour on the manner
in which we ought to do works of mercy. He puts
upon us the duty of loving our fellow-men, without
distinction of friends or enemies. God, who has
created them all, loves them Himself ; this is motive
enough to make us show mercy to all. If He bears
with them even when they are His enemies by sin,
and patiently waits for their conversion even to the

15—2

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end of their lives, so that they who are lost are lost
through their own fault, what ought not we to do,
we who are sinners as they are, and their brethren,
and created like them out of nothing? When,
therefore, we do an act of kindness or mercy towards
those who have God for their Father, we offer Him
a most acceptable homage. Charity, the queen of
virtues, absolutely requires of us the love of our
neighbour, as being part of our love of God ; and
this charity, at the same time that it is a sacred
obligation incumbent upon each member of the
family of mankind, is, in the acts it inspires us to do
towards each other, a work of penance, because it
imposes upon us certain,privations, and requires us
to overcome every repugnance which nature stirs up
within us, when we have to show this charity to
certain individuals. And finally, we must in our
almsdeeds follow the counsel our blessed Saviour
gives us ; it is the one He recommended to us, when
He bade us fast : we must do it in secret, and shun
ostentation. Penance loves humility and silence ;
it has a dread of being noticed by men ; the only
one whose applause it seeks, is He who seeth in
secret.

Humiliate capita vestra Bow down your heads to

Tuere, Domine, populum Defend, 0 Lord, thy people,

tuum, et ab omnibus pecca- and mercifully cleanse them

tis clementer emunda : quia from all their sins : for no mis-

nulla ei nocebit adversitas, fortune can hurt them, if no

si nulla ei dominetur ini- wickedness rule over them,

quitas. Per Christum Do- Through Christ our Lord,

minum nostrum. Amen. Amen.

Deo.

God.

SATURDAY AFTER ASH WEDNESDAY 229

SATURDAY AFTER ASH WEDNESDAY

The station for to-day is, as noted in the missal,
in the church of St. Trypho, martyr; but this
church having been destroyed many centuries ago,
the station is now in that of St. Augustine, which
is built on the same site.

COLLECT

Adesto, Domine, suppli- Give ear, O Lord, to our

cationibus nostris, et con- prayers, and grant that we

cede ut hoc solemne jeju- may, with true devotion, ob-

nium, quod animabus cor- serve this solemn fast which

poribusque curandis salu- was wholesomely instituted for

briter institutum est, devoto giving health to both our souls

servitio celebremus. Per and bodies. Through Christ

Christum Dominum no- our Lord. Amen,
strum. Amen.

EPISTLE

Lectio Isaiae Prophet®.

Cap. lviii.

Haec dicit Dominus Deus :
Si abstuleris de medio tui ca-
tenam, et desieris extendere
digitum et loqui quod non
prodest ; cum effuderis esu-
rienti animam tuam, et ani-
mam afnictam repleveris,
orietur in tenebris lux tua,
et tenebrse tuse erunt sicut
meridies. Et requiem tibi
dabit Dominus semper, et
implebit splendoribus ani-
mam tuam, et ossa tua libe-
rabit, et eris quasi hortus
irriguus et sicut fons aqua-
rum, cujus non deficient

Lesson from Isaias the
Prophet.

Ch. lviii.

Thus saith the Lord God : If
thou wilt take away the chain
out of the midst of thee, and
cease to stretch out the finger,
and to speak that which pro-
fiteth not; when thou shalt
pour out thy soul to the hungry,
and shalt satisfy the afflicted
soul, then shall thy light rise
up in darkness, and thy dark-
ness shall be as the noon-day.
And the Lord will give thee
rest continually, and will fill
thy soul with brightness, and
del liver thy bones, and thou
shalt be like a watered garden,

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aquae. Et sedificabuntur in
te deserta sseculorum : fun-
damenta generationis et ge-
nerationis suscitabis : et vo-
caberis aedificator sepium,
avertens semitas in quietern.
Si averteris a Sabbato pe-
dem tuum, facere volunta-
tem tuam in die sancto meo,
et vocaveris Sabbatuni de-
licatum, et sanctum Domini
gloriosum, et glorificaveris
eum dum non facis vias tuas,
et non invenitur voluntas
tua, ut loquaris sermonem :
tunc delectaberis super Do-
mino ; et sustollam te super
altitudines terrae, et cibabo
te hereditate Jacob patris
tui: os enim Domini locu-
tum est.

and like a fountain of water,
whose waters shall not fail.
And the places that have been
desolate for ages, shall be built
in thee ; thou shalt raise up
the foundations of generation
and generation : and thou shalt
be called the repairer of the
fences, turning the paths into
rest. If thou turn away thy
foot from the Sabbath, from
doing thy own will in my holy
day, and call the Sabbath de-
lightful, and the holy of the
Lord glorious, and glorify him,
while thou dost not thy own
ways, and thy own will is not
found, to speak a word : then
shalt thou be delighted in the
Lord, and I will lift thee up
above the high places of the
earth, and will feed thee with
the inheritance of Jacob thy
father. For the mouth of the
Lord hath spoken it.

Saturday is a day replete with mystery. It is the
day of God's rest; it is a figure of the eternal
peace, which awaits us in heaven after the toils of
this life are over. The object of the Church in
giving us, to-day, this lesson from Isaias, is to teach
us how we are to merit our eternal Sabbath. We
have scarcely entered on our campaign of penance,
when this affectionate mother of ours comes to
console us. If we abound in good works during
this holy season, in which we have taken leave of
the distracting vanities of the world, the light of
grace shall rise up even in the darkness which now
clouds our soul. This soul which has been so long
obscured by sin and by the love of the world and
self, shall become bright as the noon-day ; the glory
of Jesus' Eesurrection shall be ours too ; and, if we

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SATURDAY AFTER ASH WEDNESDAY 231

are faithful to grace, the Easter of time will lead us to
the Easter of eternity. Let us, therefore, build tip
the places that have been so long desolate; let us
raise up the foundations, repair the fences, turn away
our feet from the violation of holy observances, do
not our own ways and our own will in opposition to
those of our divine Master ; and then He will give
us everlasting rest, and fill our soul with His own
brightness.

GOSPEL

Sequentia sancti Evangelii
secundum Marcum.

Cap. vi.

In illo tempore : Cum
sero esset, erat navis in me-
dio mari, et Jesus solus in
terra. Et videns discipulos
suos laborantes in remigan-
do (erat enim ventus con-
trarius eis), et circa quar-
tam vigiliam noctis, venit
ad eos ambulans supra
mare : et volebat prseterire
eos. At illi, ut viderunt
eum ambulantem supra
mare, putaverunt phan-
tasma esse, et exclamave-
runt. Omnes enim viderunt
eum, et conturbati sunt.
Et statim locutus est cum
eis, et dixit eis : Confidite,
ego sum, nolite timere. Et
ascendit ad illos in navim,
et cessavit ventus. Et plus
magis intra se stupebant :
non enim intellexerunt de
panibus : erat enim cor
eorum obcaecatum. Et cum
transfretassent, venerunt in
terram Genesareth, et ap-
plicuerunt. Cumque egressi

Sequel of the holy Gospel
according to Mark.

Ch. vi.

At that time : When it was
late, the ship was in the midst
of the sea, and Jesus alone on
the land. And seeing them
labouring in rowing (for the
wind was against them), and
about the fourth watch of the
night, he cometh to them,
walking upon the sea, and he
would have passed by them.
But they seeing him walking
upon the sea, thought it was
an apparition, and they cried
out. For they all saw him and
were troubled. And immedi-
ately he spoke with them, and
said to them : Have a good
heart, it is I, fear ye not. And
he went up to them into the
ship, and the wind ceased. And
they were far more astonished
within themselves : for they
understood not concerning the
loaves : for their heart was
blinded. And when they had
passed over, they came into
the land of Genesareth, and
set to the shore. And when

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assent de navi, continuo co- they were gone out of the ship

gnoverunt eum : et percur- immediately they knew him ;

rentes universam regionem and running through that whole

illam, coeperunt in grabatis country, they began to carry

eos qui se male habebant about in beds those that were

circumferre, ubi audiebant sick, where they heard he was,

eum esse. Et quocumque And whithersoever he entered,

introibat, in vicos, vel in vil- into towns, or into villages, or

las, aut civitates, in plateis cities, they laid the sick in

ponebant infirmos, et de- the streets, and besought him

precabantur eum, ut vel that they might touch* but

fimbriam vestimenti ejus the hem of his garment : and

tangerent : et quotquot tan- as many as touched him were

gebant eum, salvi fiebant. made whole.

The ship, the Church, has set sail ; the voyage is
to last forty days. The disciples labour in rowing.,
for the wind is against them; they begin to fear
lest they may not be able to gain the port. But
Jesus comes to them on the sea ; He goes up to them
in the ship ; the rest of the voyage is most pros-
perous. The ancient liturgists thus explain the
Church's intention in her choice of to-day's Gospel.
Forty days of penance are, it is true, little enough
for a long life that has been spent in everything
save God's service; and yet our cowardice would
sink under these forty days, unless we had Jesus
with us. Let us not fear ; it is He ; He prays with
us, fasts with us, and does all our works of mercy
with us. Was it not He that first began these
forty days of expiation? Let us keep our eyes
fixed on Him, and be of good heart. If we grow
tired, let us go to Him, as did the poor sick ones of
whom our Gospel speaks. The very touch of His
garments sufficed to restore health to such as had
lost it ; let us go to Him in His adorable Sacrament ;
and the divine life, whose germ is already within
us, will develop itself, and the energy, which was
beginning to droop in our hearts, will regain all its
vigour.

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SATURDAY AFTER ASH WEDNESDAY 233

Humiliate capita vestra
Deo.

Fideles tui, Deus, per tua
dona firmentur : ut eadem
et percipiendo requirant, et
quserendo sine fine perci-
piant. Per Christum Do-
minum nostrum. Amen.

Bow down you heads to
God.

May thy faithful, O God, be
strengthened by thy gifts ; that,
by receiving them, they may
ever hunger after them, and
hungering after them, they
may have their desires satisfied
in the everlasting possession of
them. Through Christ our
Lord. Amen.

Let us close our Saturday with a prayer to Mary,
the refuge of sinners- Let us express the confidence
we have in her, by the following devout sequence.
It is taken from the German missals of the four-
teenth century.

SEQUENCE

Tibi cordis in altari
Decet preces immolari,
Virgo sacratissima.

Nam cum in se sit inspta,
Tuo Nato sit accepta
Per te precum victima.

Pro peccatis immolato
Peccatorum prsesentato
Precum sacrificia.

Per te Deum adit reus,
Ad quern per te venit Deus :
Amborum tu media.

Nec abhorre peccatores
Sine quibus nunquam fores
Tanto digna Filio.

Si non essent redimendi,
Nulla tibi pariendi
Bedemptorem ratio.

It behoves us, 0 most holy/
Virgin, to offer thee, on the
altar of our hearts, the offering
of bur prayers.

For whereas the sacrifice of
our prayers has no merit of its
own, it may be made accept-
able, through thee, to thy Son.

Present to him, who was
sacrificed for sin, the sacrifice
of sinners' prayers.

It is through thee the sinner
comes to God, for this God
came to the sinner through
thee, O thou the mediatrix
between God and man !

It was for the sake of sinners
that thou wast made worthy of
such a Son : canst thou, then,
despise them ?

It was because there were
sinners to be redeemed, that
thou wast made Mother of the
Redeemer.

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Sed nec Patris ad conses-
sum

Habuisses hue accessum,
Si non ex te genitum
Esset ibi positum.

Virgo, Virgo sic promota
Causa nostri, nostra vota
Promovenda suscipe
Coram summo Principe.
Amen.

Neither wouldst thou be
seated nigh the Father's
throne, hadst thou not been
Mother of him who shares his
Father's throne.

Take, then, O holy Virgin,
who for our sake hast been
thus exalted, take thou our
prayers, and present them to
our sovereign Lord. Amen.

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235

PROPER OF THE SAINTS

February 3

SAINT BLASE, BISHOP AND MARTYR

Now that the Church has closed the joyous period
of her forty days of Christmas, and is putting us
through a course of meditations on subjects which
are to excite a spirit of penance within us, each of
the saints' feasts must produce an impression,
which shall be in accordance with that spirit. From
this day till Easter, we will study the saints, as they
come to us, in this special light : how much they
laboured and suffered during their pilgrimage of
life, and what was the plan they took for conquering
the world and the flesh. 'They went/ says the
psalmist, 'and wept, casting their seeds: but
coming they shall come with joyfulness, carrying
their sheaves/ 1 It shall be the same with us ; and
at the end of our lenten labours, our risen Jesus
will hail us as His living, regenerated children.

The calendar of this portion of the year abounds
with martyrs ; and, at the very outset, we meet with
one of the most celebrated of these glorious cham-
pions of Christ. The scene of his pastoral virtues
and of his martyrdom was Sebaste, a city of
Armenia, the same that will give us forty martyred
soldiers on a single day. The devotion to St. Blase
is, even to this day, most fervently kept up in the
east, especially in Armenia. The western Churches
soon began to love and honour his memory, and so
universally, that we might call him one of the most
popular of our saints. His feast, however, with us
1 Ps. cxxv. 6, 7.

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is only a simple, and the Church of Rome has
given only one lesson on his life.

Blasius, Sebaste in Arme-
nia cum virtutum laude flo-
reret, ejusdem civitatis epi-
scopu8 eligitur. Qui quo
tempore Diocletianus insa-
tiabilem crudelitatem in
Christianos exercebat, se in
speluncam abdidit montis
Argsei, ubi tamdiu latuit,
dum ab Agricolai pnesidis
militibus venantibus depre-
hensus, et ad prsesidem
ductus, ejus jussu conjectus
est in vincula. Quo in loco
multos segrotos sanavit, qui
ad Blasium, ejus fama san-
ctitatis adducti, defereban-
tur. In illis puer fuit, qui,
desperata a medicis salute,
transversa spina faucibus
inhserente, animam agebat.
Productus autem ad prsesi-
dem Blasius semel et iterum,
cum nec blanditiis, nec mi-
nis adduci posset ut diis
sacrificaret, primum virgis
caesus, deinde in equuleo
ferreis pectinibus dilaniatus
est : postremo, dempto capi-
te, illustre fidei testimonium
Christo Domino dedit, tertio
Nonas Februarii.

Blase, whose signal virtues
made him dear to the people of
Sebaste in Armenia, was chosen
bishop of that city. When
the emperor Diocletian waged
his cruel persecution against
the Christians, the saint hid
himself in a cave on Mount
Argeus, and there he remained
some time concealed, but was
at length discovered by some
soldiers of the governor Agri-
colaus, while they were hunt-
ing. They led him to the
governor, who gave orders that
he should be put into prison.
During his imprisonment, many
sick people, attracted by the
reputation of his sanctity, came
to him, and he healed them.
Among these was a boy, whose
life was despaired of by the
physicians, on account of his
having swallowed a bone, which
could not be extracted from his
throat. The saint was twice
brought before the governor,
but neither fair promises nor
threats could induce him to
offer sacrifice to the gods.
Whereupon, he was first beaten
with rods, and then his flesh
was torn with iron hooks while
he lay stretched on the rack.
At length he was beheaded, and
nobly gave testimony to the
faith of Christ our Lord, on the
third of the Nones of February
(February 3).

Accept, 0 glorious martyr, the praise which we,
too, offer thee in union with that given thee by the
whole Church. In return for this homage of our

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FEBRUARY 3. ST. BLASE

287

veneration, look down upon the Christian people,
who are now preparing to enter on the season of
penance, and to be converted to the Lord their God
by holy compunction and tears. We ask it of thee by
thine own combat : assist us in the one for which we
are preparing. When duty required thee to undergo
tortures and death, it found thee ready and brave ;
our duty is expiation by penance, and thy prayers
must get us courage. Our enemies are not more
cruel than thine, but they are more treacherous,
and if we spare them we are lost. Obtain for us
that heavenly assistance, which enabled thee to
conquer. We are children of the martyrs; God
forbid we should be degenerate ! Pray, too, 0 holy
pontiff, for the country thou didst water with thy
blood. Armenia lost the faith for which thou didst
lay down thy life. Intercede for her, that she may
be restored to the Church, and let her conversion
bring consolation to the few that have remained
orthodox and faithful.

February 4

SAINT ANDEEW COESINI, BISHOP AND
CONFESSOK

The saintly bishop, whose feast we keep to-day,
pressingly invites us, by his austere life and his
burning zeal for the salvation of souls, to procure,
at all costs, our own reconciliation with the divine
justice. We are indebted for this feast to a member
of the illustrious family of the Corsini, Pope
Clement XII., who, however, was but the instrument
used by divine Providence. The holy bishop of the
little town of Fiesole ever sought to be unknown
during his life, and God, who willed that he should
be glorified by the whole Church, inspired the

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sovereign Pontiff to inscribe his name among the
saints of the universal calendar. Andrew the saint
was once a sinner ; his example will encourage us in
the work of our conversion.

Let us read the account of his virtues as given us
by the Church.

Andream Florentise ex no-
bili Corsinorum familia na-
tum parentes precibus a Deo
impetrarunt, et beat© Vir-
gini spoponderunt. Qualis
autem futurus esset, divino
praesagio, antequam nasce-
retur, ostensum est ; nam
mater gravida sibi visa est
per quietem lupum edidisse,
qui, ad Carmelitarum sedem
pergens, in ipso templi vesti-
bulo statim in agnum con-
versus est. Adolescens pie
et ingenue educatus, cum
sensim ad vitia declinaret,
saepe a matre increpatus
fuit. Ubi autem cognovit,
se parentum voto Deiparse
Virgini dicatum fuisse, Dei
amore succensus, deque visu
matris admonitus, Carmeli-
tarum institutum amplexus
est, in quo variis tentatio-
nibus a dsemone vexatus,
numquam tamen potuit a
religionis proposito dimo-
veri. Mox Lutetiam missus,
emenso studiorum curricu-
lo, et laurea donatus in pa-
triam revocatur, suique Or-
dinis regimini in Etruria
prsencAtur.

Andrew was born at Flo-
rence, of the noble Corsini
family. He was the fruit of t
his parents' prayers, and was
consecrated by them to the
blessed Virgin. . His future was
thus shown by God to the
mother. She dreamt that she
had given birth to a wolf, which
went to the church of the Car-
melites, and, as it crossed
the threshold, was suddenly
changed into a lamb. Though
his early education was calcu-
lated to form him to piety, and
to everything that suited his
high birth, he, by degrees, fell
into a vicious manner of life,
notwithstanding the frequent
reproaches made him by his
mother. But as soon as he
was told that he had been con-
secrated by his parents to the
Virgin Mother of God, and
heard of his mother's vision,
he entered the Order of Car-
melites. The devil ceased not
to molest him, even then, with
manifold temptations ; but
nothing could make him
change his resolution of enter-
ing the religious life. Shortly
after his profession, he was
sent to Paris for a course of
study ; having completed it,
and taken his degrees, he re-
turned to Italy, and was made
superior of his Order in the
province of Tuscany.

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239

Interea Fesulana Ecclesia
suo viduata pastore eum sibi
episcopum elegit : quo mu-
nere se indignum sestimans,
diu latuit ignotus, donee
pueri voce mirabiliter lo-
quentis proditus, et extra
• urbem inventus, ne divinse
contradiceret voluntati
episcopatum suscepit. Ea
dignitate auctus, humili-
tate, quam semper coluerat,
impensius incubuit et pasto-
ral! solicitudini, misericor-
diam in pauperes, liberali-
tatem, orationis assiduita-
tem, vigilias, aliasque vir-
tutes adjunxit, et spiritu
etiam prophetico clarus fuit,
adeo ut ejus sanctitas ab
omnibus celebraretur.

His permotus Urbanus
quintus ad sedandas Bono-
niae turbas An dream lega-
tum misit: quo in munere
multa perpessus, civium
odia, quae ad internecionem
exarserant, summa pruden-
tia restinxit ; turn restituta
tranquillitate ad propria re-
versus est. Nec multo post
assiduis laboribus, et volun-
taria carnis maceratione
confectus, obitus die a beata
Virgine sibi prsedicto, ad
coelestia regna migravit,
anno Domini millesimo tre-
centesimo septuagesimo ter-
tio, setatis suae septuagesimo

It happened about that time,
that the Church of Fiesole lost
its bishop, and Andrew was
chosen as his successor. But
looking on himself as unworthy
of such a dignity, he hid him-
self so that no one knew where
he was. But a child, who had
not yet received the use of
speech, miraculously revealed
the place, outside the town,
where he was ; upon which the
saint, fearing that further re-
fusal would be a resistance to
the divine will, was consecrated
bishop. Thus exalted to so
great a dignity, he applied him-
self more than ever to the
practice of humility, which had
always been his favourite vir-
tue. To the zeal of a good
pastor, he united tender com-
passion for the poor, abundant
almsgiving, a life of prayer,
long watchings, and other vir-
tues ; all which, together with
the gift of prophecy he had
received, gained for him a great
reputation for sanctity.

Pope Urban V., hearing of
his great merits, sent him as
his legate to Bologna, that he
might quell a sedition that had
arisen in that city. The fulfil-
ment of this charge cost him
much suffering ; but such was
his prudence, that he succeeded
in restoring peace among the
citizens, and so preventing
further bloodshed ; he then
returned to Fiesole. Not long
after this, being worn out by
ceaseless labours and bodily
mortifications, and having been
told by the blessed Virgin of
the precise day of his death, he
passed from this life to the

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primo. Quern Urbanus oc-
tavus multis magnisque mi-
raculis clarum, sanctorum
numero adscripsit. Ejus
corpus Florentiae in ecclesia
sui Ordinis quiescit, et
maxima civium veneratione
colitur : quibus non semel
in prsesenti discrimine prse-
sidio fuit.

kingdom of heaven, in the year
of our Lord thirteen hundred
and seventy three, and in the
seventy-first year of his age.
Great was the reputation of
his name on account of the
many and wonderful miracles
wrought through his interces- g
sion, and at length he was
canonized by Urban VIII. His
body reposes in the church of
his Order at Florence, where
it is held in great veneration,
the citizens having often expe-
rienced his protection in times
of public calamity.

Hear, 0 holy pontiff, our prayer : we are sinners,
and would learn from thee how we are to return to
the God we have offended. His mercy was poured
out upon thee ; obtain the same for us. Have pity
on Christians throughout the world, for the grace
of repentance is now being offered to all ; pray for
us, that we may be filled with the spirit of compunc-
tion. We have sinned ; we sue for pardon ; inter-
cession like thine can win it for us. From wolves,
change us into lambs. Strengthen us against our
enemies ; get us an increase of the virtue of humility,
which thou hadst in such perfection ; and intercede
for us with our Lord, that He crown our efforts with
perseverance, as He did thine ; that thus we may be
enabled to unite with thee in singing, for ever, the
praises of our Redeemer.

February 5

SAINT AGATHA, VIRGIN AND MARTYR

Since the commencement of the ecclesiastical year,
we have kept the feasts of two out of the four
illustrious virgins whose names are daily honoured

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FEBRUARY 5. ST. AGATHA

241

in the holy Sacrifice of the Lamb : the third comes
to-day, lighting up the heaven of the Church with
her bright soft rays. Lucy first, then Agnes, and
now the gracious visit of Agatha. The fourth, Cecily,
the immortal Cecily, is to be one of that magnificent
constellation which gives such splendour to the
closing of the year. To-day, then, let us keep a
feast in honour of Agatha, the virgin daughter of
that same fair Sicily which can boast of her Lucy.
We must not allow the holy sadness of our present
season to take aught from the devotion we owe to
our saint. The joy wherewith we celebrate her
merits will lead us to study her virtues. She will
repay us by her prayers ; she will encourage us to
persevere in the path which is to bring us to the
God she so nobly loved and served, and with whom
she is now for ever united.

Let us begin by reading what the Church tells us
of the virtues and combats of this glorious bride of
Christ.

Agatha virgo, in Sicilia
nobilibus parentibus nata,
quam Panormitani et Cata-
nenses civem suam esse di-
cunt, in persecutione Decii
imperatoris Catanse gloriosi
martyrii coronam consecu-
ta est. Nam cum pari pul-
chritudinis et castitatis lau-
de commendaretur, Quin-
tianus, Siciliae praetor, ejus
amore captus est. Sed cum,
tentata modis omnibus ejus
pudicitia, Agatham in suam
sententiam perducere non
posset, Christian© supersti-
tionis nomine comprehen-
sam, Aphrodisise cuidam
mulieri depravandam tra-
dit. Quae Aphrodisise con-
suetudine cum de constantia

The holy virgin Agatha was
born in Sicily, of noble parents.
The cities of Palermo and
Catania both claim the honour
of having been the place of
her birth. She received the
crown of a glorious martyrdom
at Catania, under the perse-
cution of the Emperor Decius.
Her beauty, which was as great
as her chaste and innocent
life was praiseworthy, at-
tracted the notice of Quinti-
anus, the governor of Sicily.
He spared no means whereby
to compass his lustful designs
upon the innocent virgin ; but
seeing that she scorned hi
offers, he had her apprehended
as being guilty of the Chris-
tian superstition, and gave
16

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colendae Christian© fidei, et
servanda virginitatis, remo-
veri non posset, nuntiat ilia
Quintiano, se in Agatha
operam perdere. Quare ille
ad se virginem adduci ju-
bet : et nonne, inquit, te
pudet nobili genere natam
humilem et servilem Chri-
stianorum vitam agere ? Cui
Agatha : Multo prsestantior
est Christiana hnmilitas et
servitus, regum opibus, ac
superbia. |

Quamobrem iratus prae-
tor hanc ei optionem dat,
vehtne potius venerari deos,
an vim tormentorum subire.
At ilia constans in fide,
primum colaphis csesa mit-
titur in carcerem : unde
postridie educta, cum in sen-
tentia permaneret, admotis
candentibus laminis in
equuleo torquetur : turn ei
mamilla abscinditur. Quo
in vulnere Quintianum ap-
pellans virgo: Crudelis, in-
quit, tyranne, non te pudet,
amputare in femina, quod
ipse in matre suxisti ? Mox
conjecta in vincula, sequenti
nocte a sene quodam, qui
se Christi apostolum esse
dicebat, sanata est. Bursum
evocata a pnetore, et in
Christi confessione perse ve-
rans, in acutis testulis, et

her in charge of a woman,
named Aphrodisia, who was
noted for her power of allur-
ing to evil. But finding that
her words and company had
no effect on the holy maiden,
and that she was immovable
in her resolution to maintain
both her faith and her vir-
ginity, Aphrodisia told Quin-
tianus that she was but los-
ing her time with Agatha.
Whereupon, he ordered the
virgin to be brought before
him, and he said to her : * Art
not thou, that art so noble
by birth, ashamed to lead
the life of a base and slavish
Christian ?' She replied :
* Better by far is the baseness
and slavery of a Christian
than the wealth and pride of
kings.'

Angered by her words, the
governor bids her choose one
of these two : adoration of
the gods, or sharp tortures.
On her refusal to deny her
faith, he ordered her to be
buffeted, and cast into prison.
On the following day, she
was again led to trial. Find-
ing that she was still firm
in her purpose, they hoisted
her on the rack, and laid
hot iron plates on her flesh,
and cut off her breast.
While suffering this last
torture, she thus spoke to
Quintianus : 1 Cruel tyrant,
art thou not ashamed to cut
a woman's breast, who wast
thyself fed at the breast of
thy mother V She was then
sent back to prison, where,
during the night, a venerable
old man, who told her that

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FEBRUARY 5. ST. AGATHA

243

candentibus carbonibus
subjectis volutatur.

he was the apostle of Christ,
healed her. A third time she
was summoned by the gover-
nor, and being still firm in
confessing Christ, she was
rolled upon sharp potsherds,
and burning coals.

Suddenly, the whole city
was shaken by a violent
earthquake, and two of the
governor's intimate friends
were killed by the falling of
two walls. The people were
in such a state of excitement
that the governor began to
fear a sedition, and therefore
ordered the almost lifeless
Agatha to be secretly con-
veyed back to her prison.
She thus prayed to our Lord :
' 0 God ! who hast watched
over me from my infancy,
who hast separated me from
the love of this world, and
hast given me strength to.
bear the tortures of my execu-
tioners, receive my soul V
Her prayer being ended, her
soul took its flight to heaven,
on the Nones of February
(February 5), and the Christians
buried her body.

The ancient books of the liturgy abound with
verses in honour of St. Agatha ; but most of them
are so poor in sentiment that we pass them over.
The following beautiful hymn is the composition of
Pope St. Damasus.

HYMN

Quo tempore ingenti terrae
motu urbs tota contremuit,
ac duo parietes corruentes,
Silvinum et Falconium inti-
mos prsetoris familiares op-
presserunt. Quare vehemen-
ter commota civitate, veritus
populi tumultum Quintia-
nus, Agatham semimor-
tuam clam reduci imperat
in carcerem. Quae sic Deum
precata: Domine, qui me
custodisti ab infantia, qui
abstulisti a me amorem sae-
culi, qui me carnificum tor-
mentis superiorem praesti-
tisti, accipe animam meam.
Ea in oratione migravit in
coelum Nonis Februarii :
cujus corpus a Christianis
sepelitur.

Martyris ecce dies Agathse
Virginis emicat eximiae :
Christus earn sibi qua sociat,
Et diadema duplex decorat.

Lo ! the bright festal day
of the glorious martyr and
virgin Agatha, when Christ
took her to himself, and
a double crown wreathed her
brow.

16—2

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SEPTUAGESIMA

Stirpe decens, elegans
specie,

Sed magis actibus atque
fide,

Terrea prospera nil repu-
tans,

Jussa Dei sibi corde ligans.
Fortior hsec trucibusque
viris,

Exposuit sua membra fla-
gris,

Pectore quam fuerit valido
Torta mamilla docet patulo.

Delicise cui career erat,
Pastor ovem Petnis hanc re-
creat :

Inde gavisa magisque fla-
grans,

Ouncta flagella cucurrit
ovans.

Ethnica turba rogum fu-
giens

Hujus et ipsa meretur opem ;
Quos fidei titulus decorat,
His Venerem magis ipsa

premat.
Jam renitens quasi sponsa

polo,

-fro miseris supplica Domi-
no,

Sic tua festa coli faciat,
le c ©lebrantibus ut faveat.

Gloria cum Patre sit Ge-
o • . nit .°>

opirituique proinde sacro,
SJui Deus unus et omnipo-
tens

-o-anc nostri faciat memo-
rem.
Amen.

Though noble by birth and
blessed with beauty, her
grandest riches were her deeds
and her faith. Earthly pros-
perity was nothing in her
eyes, but her whole heart was
on the precepts of her God.

Her bravery tired out the
men that tortured her ; she
flinched not as they lashed
her limbs : and her wounded
breast reveals a dauntless
heart.

Her prison was her para-
dise, where the pastor Peter
heals his bleeding lamb ; and
thence once more she runs to
suffer, gladder and braver at
every wound.

A pagan city once in flames
was saved by Agatha's prayer.
The same can check, in Chris-
tian hearts, the threatening fire
of lust.

Now that thou art in heaven,
clad as a bride of Christ, in-
tercede with him for us miser-
able sinners, that he grant us
so to spend thy feast, that our
celebration may draw down his
grace.

Glory be to the Son, to-
gether with the Father and
the Holy Ghost. May the
one almighty God grant that
this his saint be mindful of us.
Amen.

How lovely are thy palms, 0 Agatha ! But how
lon g and cruel was thy combat for them ! The day
was thine ; thy faith and thy virginity triumphed,
£ut the battle-field streamed with thy blood, and

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FEBRUARY 5. ST. AGATHA

245

thy glorious wounds bear testimony to the angels
how stern was the courage of thy fidelity to Jesus
thy Spouse. When thine enemies left thee, it was
to Him thou didst look up ; and then thy soul
flew to its rest, in the bosom of thy King and God.
The whole Church keeps feast to-day, praising her
Lord in thee, great martyr and virgin ! She knows
the love thou bearest her, and how, amidst the
joys of heaven, her interests and her wants are the
object of thy prayers. Thou art our sister; be,
too, our mother, by interceding for us. Centuries
have passed away since that day, whereon thy soul
quitted the body thou hadst sanctified by purity
and suffering; but the great battle between the
spirit and the flesh is still waging here on earth,
and will do so to the end of time. Assist us in the
struggle ; keep up within our hearts the holy fire,
which the world and our passions are ever seeking
to quench.

It is now the season when every Christian should
renew his whole being by repentance and com-
punction. We know the power of thy prayer ; let
it procure us these gifts : the fear of God, which
keeps down the workings of corrupt nature; the
spirit of penance, which repairs the injuries caused
by our sins ; and a solid love for our dear Lord,
which sweetens the yoke, and ensures perseverance.
More than once a whole people has witnessed how
a relic of thine, thy veil, has checked the stream of
lava which rolled down the sides of Etna ; we are
threatened with a torrent of vice, which will drive
the world back to pagan corruption, unless divine
mercy stay its wild fury ; and prayers such as thine
can obtain it t for us. Delay not, 0 Agatha ! each
day gives strength to the danger. Not a nation
but is now infected with the poison of a literature
that is infidel and immoral ; by thy prayers keep
the poisonous cup from them that have not tasted,

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SEPTU AGE SIM A

neutralize its power in them that have drunk its
venom of death. Oh ! spare us the shame of seeing
our Europe the slave of sensuality, and the dupe
of hell.

February 6

SAINT DOEOTHY, VIEGIN AND MAETYE

To-day again, it is one of the most amiable of
Christ's brides that comes to console us by her
presence; it is Dorothy, the simple and intrepid
virgin, who strews the path of her martyrdom with
prodigies of sweetest charity. The religion of
Christ alone can produce in timid women, like the
saint of to-day, an energy which at times surpasses
that of the most valiant martyrs among men.
Thus does our Lord glorify His infinite power, by
crushing Satan's head with what is by nature so
weak. The enmity put by God between the woman
and the serpent, 1 is for ever showing itself in those
sublime Acts of the Martyrs, where the rebel angel
is defeated by an enemy whom he knew to be weak,
and therefore scorned to fear ; but that very weak-
ness, which made her victory the grander, made
his humiliation the bitterer. Surely, such history
must have taught him how powerful an enemy he
has in a Christian woman ; and we, who can boast
of having so many heroines among the ancestors
of our holy faith, should cherish their memory,
and confide in their protection, for their intercession
is powerful with Him for whom they died. One of
the noblest of these comes to us to-day ; let us
celebrate her victory, and merit her patronage.

The lessons given in the Dominican breviary are
so much fuller than the legend of the Eoman

1 Gen. iii. 15.

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FEBRUARY 6. ST. DOROTHY

247

liturgy that we have not hesitated to insert them
here.

Dorothea virgo, in Caesa-
rea Cappadociae, propter
Christi confessionem, ab
Apricio illius provinciae
praefecto comprehensa, Cry-
stae et Callistae sororibus,
quae a fide defecerant, tradi-
ta est, ut earn a proposito
removerent. Sed ipsa re-
duxit eas ad finem, propter
quam in cupam missae et
incens83 sunt. Dorotheam
vero jussit praeses in catasta
levari ; quae dixit ad ilium :
Numquam in tota vita mea
sic laetata sum sicut hodie.
Turn ad ejus latera lampa-
des ardentes apponi, dein
faciem diutissime caedi, tan-
dem caput gladio percuti
praeses imperat.

Ea porro dum duceretur
ad supplicium dicente : Gra-
tias tibi, amator animarum,
qui me ad paradisum tuum
vocasti, Theophilus quidam
praesidis advocatus irridens :
Eia tu, inquit, sponsa Chri-
sti, mitte mihi de paradiso
sponsi tui mala, aut rosas.
Et Dorothea respondit: Et
plane ita faciam. Gum ante
ictum breviter precari per-
missa esset, pulchra specie
puer ante earn apparuit, fe-
rens in orario tria mala, et
tres rosas. Cui ilia ait : Gb-
secro ut feras ea Theophilo.

The holy virgin Dorothy, of
Cesarea in Cappadocia, was
apprehended by Apricius, the
governor of that province,
for professing the faith of
Christ. She was put under
the care of her two sisters,
Chrysta and Callista, who had
apostatized from the faith, and
would be able to shake the
resolute constancy of Dorothy.
But she brought them back
to the faith, for which they
were burnt to death in a
cauldron. The governor ordered
Dorothy to be hoisted on the
rack, and she said to him, as
she lay upon it : * Never in my
whole life have I felt such joy,
as I do to-day.' Then the
governor ordered the execu-
tioners to burn her sides with
lighted lamps, and beat her for
a very long time on the face,
and finally behead her with
the sword.

While she was being led to
the place of execution, she
said: *I give thee thanks, O
thou lover of our souls, that
thou callest me to thy para-
dise 1' Theophilus, one* of the
governor's officers, hearing her
words, laughed, and said to
her : ' Hear me, bride of
Christ ! I'll ask thee to
send me some apples and roses
from this paradise of thy
Spouse.' Dorothy replied :
' Well, and so I will.' Before
she was beheaded, she was
allowed a moment for prayer ;
when lo ! a beautiful child

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SEPTUAGESIMA

Et mox gladio percussa per-
rexit ad Christum.

Igitur cum Theophilus
irridens, promissionem san-
ctae Dorothese sodalibus nar-
raret, ecce puer ante eum
cum orario, in quo ferens
tria mala magnifica, et tres
rosas elegantissimas, dixit
ei : En sicut petenti promisit
virgo sacratissima Doro-
thea, transmisit hsec tibi de
paradiso sponsi sui. Turn
Theophilus stupens, quod
esset Februarius, et gelu
cuncta rigerent, ea accepit,
atque exclamavit : Vere
Deus Christus est. Sicque
palam fidem Christi profes-
sus, gravissimum quoque
pro ea martyrium strenue
pertulit.

came to her, bringing with
him in a napkin three apples
and three roses. She said to
him : 4 Take them, I pray thee,
to Theophilus.' Then <the
executioner struck her head off
with his sword, and her soul
fled to Christ.

While Theophilus was jo-
cosely telling his fellows the
promise made him by Dorothy,
he sees a boy bringing him in
a napkin three fine apples, and
three most lovely roses, who,
as he gave them, said: 'Lo!
the most holy virgin Dorothy
sends thee, as she promised,
these gifts from the paradise
of her Spouse.' Theophilus
was beside himself with sur-
prise, for it was February,
and the frost most sharp ; but
taking the gifts he exclaimed :
' Christ is truly God 1' He
openly professed the Christian
faith, and courageously suf-
fered for the same a most
painful martyrdom.

The missals and breviaries of the Middle Ages
contain several pieces in honour of St. Dorothy.
The following is one that was used in Germany,
and is most appropriate for the season of Septua-
gesima.

SEQUENCE

Psallat concors sympho-
nia,

Laudes pangat harmonia,

Cum sonora melodia
Cordisque tripudio.

In hoc festo laetabundo
Dorothese, corde mundo,

Let tuneful instruments
breathe forth concordant
strains, and harmony sound
forth her praise, and we, with
joyous heart, sing sweet melo-
dious hymns.

'Tis the pure-hearted Do-
rothy's happy feast ; let our

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FEBRUARY 6. ST. DOROTHY

249

Sono plaudat vox jucundo
Neumatum praeludio.

Generosa Christi verna
Labe carens, et lucerna
Mundo lucens, ac pincerna,
Vina donans mystic a.

Paradisi tu colona,
Quae pro malo reddis bona,

Scribae mittis coeli dona
Eosas, mala pistica.

Vitam ducens angelorum,
Dum in carne praeter forum

Carnis vivis, spernis to-
rum

Viri propter Dominum.

Martyr Christi quae pro-
fanos

Deos sternis, ac paganos
Fide vestis, et sic sanos

Mores facis hominum.
Tota manens speciosa,

Velut rubens fragrans rosa,
Ad conflicturn roborosa,

Minante Fabricio.

Vinculata carceraris,
In catasta cruciaris,

Vultu caesa flagellaris,
Omni carens vitio.

Gens perversa malae spei
Quam dum doces verbum
Dei,

Lumen tuae faciei
Conterit cum baculis.

Furens auget tormentales
Poenas saevas et lethales,

Dum mamillas virginales
Tuas cremat faculis.

Supplicamus : nos tuere
Et peccata fac timere,

Martyr sancta, confer
verae

Tempus poenitentiae.
Virgo bona, crimen terge,

glad voices, led on by the
organ's peal, proclaim her
praise.

0 noble and sinless hand-
maid of Christ ! 0 bright
lamp shining to the whole
world ! O cup-bearer, that
profferest us rich mystic wines !

Child of paradise, that payest
evil with good, and givest to
thine enemy roses and fragrant
apples of heaven.

Thou leadest the life of an
angel, and whilst in the flesh,
livest not according to the
flesh ; scorning to be spouse
of man, because betrothed to
Christ.

Thou art his martyr too,
trampling on the pagan gods ;
and, giving faith to infidels,
convertest them from madness
to wisdom.

Bed fragrant rose ! nothing
could impair thy beauty. Fab-
ricius may threaten what he
lists, thou hast a heart brave
enough for all.

Chains and prisons, racks
and buffets, thou sufferest all,
yet innocent, deserving none.

Wicked men, whose hopes
Were bent on evil, beat thy
beaming face, for that thou
darest to teach them the word
of God.

But they could increase
their tortures, keen and deadly
as they were ; furiously, then,
they burn thy innocent breast.

0 holy martyr I we beseech
thee, protect us, get us a fear
of sin, and pray that time be
given us for true repentance.

Kind virgin ! pray for us

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Victum dona, mores rege, that our sins be cleansed, our
Ne damneniur gravi lege souls be nourished with grace,

Causa negligentise. our lives well regulated, that

so we be not condemned for
negligence by God's dread law
of justice.

Sponsa Christi Dorothea, O Dorothy, thou spouse of
Tua nos virtute bea, Christ ! may thy merits draw

Ut purgata mente rea, down his blessing upon us ;
Digni simus prsemio. and we be found worthy of the

reward that he gives to those
whose souls are free from sin.

Deum nobis fac placatum, Bender our Lord propitious
Ut post hujus incolatum, to us, and beseech him to give

Sed et locum det optatum us, after our sojourn here, the
In coelesti gremio. longed-for place of rest in the

Amen. bosom of his heaven. Amen.

Thy promises, 0 Dorothy, are faithful as thyself.
In the garden of thy heavenly Spouse, thou for-
gettest not the exiles on earth. How fortunate
was Theophilus to have had one of thy promises !
He asked for fruits and flowers ; he received them,
and with them the richer gifts of faith and perse-
verance, which we r also would now ask thee to send
us. Thou knowest our wants. We want courage
to conquer the world and our passions ; we want
the grace of conversion ; we want the spirit of
penance, without which we can never reach that N
heaven of our vocation, where we are to be thy
companions in bliss. Promise us thy prayers, and
we shall not fail. And on the grand day of Easter
we are preparing for, our souls, having been
purified in the Blood of the Lamb, will be as
fragrant as the fruits and as fair as the flowers
thou didst send to a pagan, whose prayer was less
confident than ours.

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February 7

SAINT BOMUALD, ABBOT

The calendar's list of martyrs is interrupted for
two days ; the first of these is the feast of Bomuald,
the hero of penance, the saint of the forests of
Camaldoli. He is a son of the great patriarch
St. Benedict, and, like him, is the father of many
children. The Benedictine family has a direct
line from the commencement, even to this present
time; but, from the trunk of this venerable tree
there have issued four vigorous branches, to each
of which the Holy Spirit has imparted the life and
fruitfulness of the parent stem. These collateral
branches of the Benedictine Order are : Camaldoli,
by Bomuald ; Cluny, by Odo ; Vallombrosa, by
John Gualbert ; and Citeaux, by Bobert of
Molesmes.

The saint of this seventh day of February is
Bomuald. The martyrs whom we meet with on our
way to Lent, give us an important lesson by the
contempt they had for this short life. But the
teaching offered us by such holy penitents as the
great abbot of Camaldoli is even more practical
than that of the martyrs. ' They that are Christ's,'
says the apostle, ' have crucified their flesh, with
its vices and concupiscences ' ; l and in these words
he tells us what is the distinguishing character of
every true Christian. We repeat it : what a
powerful encouragement we have in these models
of mortification, who have sanctified the deserts by
their lives of heroic penance ! How they make us
ashamed of our own cowardice, which can scarcely
bring itself to do the little that must be done to
satisfy God's justice and merit His grace ! Let us
i Gal. v. 24.

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SEPTUAGESIMA

take the lesson to heart, cheerfully offer our
offended Lord the tribute of our repentance, and
purify our souls by works of mortification.

The Office for St. Komuald's feast gives us the
following sketch of his life.

Bomualdus Eavennse,
Sergio patre nobili genere
natus, adolescens in propin-
quum monasterium Clas-
sense, pcenitentiae causa se-
cessit : ubi religiosi hominis
sermone, ad pietatis studium
vehementius incensus, viso
etiam semel et iterum per
noctem in ecclesia beato
Apollinari, quod Dei servus
iUi futurum promiserat,
monachus efficitur. Mox
ad Marinum, vitee sancti-
tate ac severiore disciplina
in finibus Venetorum eo
tempore celebrem, se con-
tulit, ut ad arctam et su-
blimem perfectionis viam eo
magistro ac duce uteretur.

Multis Satan© insidiis, et
hominum invidia oppu-
gnatus, tanto humilior se
assidue jejuniis et orationi-
bus exercebat, et rerum
ccelestium meditatione, vim
lacrymarum profundens
fruebatur : vultu tamen
adeo laeto semper erat, ut
intuentes exhilararet. Ma-
S^o apud principes et reges
ln honore fuit, multique
ejus consilio, mundi illece-
bris abjectis, solitudinem

Komuald was the son of a
nobleman, named Sergius.
He was born at Kavenna, and
while yet a boy, withdrew to
the monastery of Classis, there
to lead a life of penance. The
conversation of one of the re-
ligious increased in his soul
his already ardent love of
piety ; and after being twice
favoured with a vision of St.
Apollinaris, who appeared to
him, during the night, in the
church which was dedicated
to him, he entered the monas-
tic state, agreeably to the
promise made him by the holy
martyr. A few years later on,
he betook himself to a hermit
named Marinus, who lived in
the neighbourhood of Venice,
and was famed for his holy
and austere life, that, under
such a master and guide, he
might follow the narrow path
of high perfection.

Many were the snares laid
for him by Satan, and envious
men molested him with their
persecutions; but these things
only excited him to be more
humble, and assiduous in fast-
ing and prayer. In the hea-
venly contemplation where-
with he was favoured, he shed
abundant tears. Yet such was
the joy which ever beamed in
his face, that it made all whc
looked at him cheerful. Princes
and kings held him in great

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FEBBUARY 7. ST. ROMUALD 258

petierunt. Martyrii quoque
cupiditate flagravit, cujus
causa dum in Pannoniam
proficiscitur, morbo quo af-
flictabatur cum progredere-
tur, levabatur cum recede-
ret, reverti cogitur.

In vita et post mortem
miraculis clarus, spiritu
etiam prophetiaB non caruit.
Scalam a terra ccelum per-
tingentem in similitudinem
Jacob patriarch©, per quam
homines in veste Candida
ascendebant et descende-
bant, per visum conspexit,
eoque Camaldulenses mo-
nachos, quorum instituti
auctor fuit, designari mi-
rabiliter agnovit. Denique
cum annos centum et vi-
ginti ageret, et centum
ipsos in summa vitae aspe-
ritate Deo servisset, ad eum
migravit anno salatis mil-
lesimo vigesimo septimo.
Ejus corpus quinquennio
postquam sepultum fuerat,
integrum repertum, Fabri-
ani in ecclesia sui ordinis
honorifice conditum est.

veneration, and his advice
induced many to leave the
world and its allurements, and
live in holy solitude. An
ardent desire for martyrdom
induced him to set out for
Pannonia ; but a malady,
which tormented him as often
as he went forward, and left
him when he turned back,
obliged him to abandon his
design.

He wrought many miracles
during his life, as also after
his death, and was endowed
with the gift of prophecy.
Like the patriarch Jacob, he
saw a ladder that reached from
earth to heaven, on which men,
clad in white robes, ascended
and descended. He inter-
preted this miraculous ' vision
as signifying the Camaldolese
monks, whose founder he was.
At length, having reached the
age of a hundred and twenty,
after having served his God
by a life of most austere
penance for a hundred years,
he went to his reward, in the
year of our Lord one thousand
and twenty-seven. His body
was found incorrupt after it had
been five years in the grave ;
and was then buried, with due
honour, in the church of his
Order at Fabriano.

Faithful servant and friend of God ! how different
was thy life from ours! We love the world and
its distractions. We think we do wonders if we
give, each day, a passing thought to our Creator,
and make Him, at long intervals, the sole end of
some one of our occupations. Yet we know how
each hour is bringing us nearer to that moment,

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SBPTUAGESIMA

when we must stand before the divine tribunal,
with our good and our evil works, to receive the
irrevocable sentence we shall have merited. Thou,
Romuald, didst not thus waste life away. It
seemed to thee as though there were but one
thought and one interest worth living for: how
best to serve thy God. Lest anything should
distract thee from this infinitely dear object, thou
didst flee into the desert. There, under the rule
of the great patriarch, St. Benedict, thou wagedst
war against the flesh and the devil ; thy tears
washed away thy sins, though so light if compared
with what we have committed ; thy soul, invigorated
by penance, was inflamed with the love of Jesus,
for whose sake thou wouldst fain have shed thy
blood. We love to recount these thy merits, for
they belong to us in virtue of that communion
which our Lord has so mercifully established
between saints and sinners. Assist us, therefore,
during the penitential season, which is soon to be
upon us. The justice of God will not despise our
feeble efforts, for He will see them beautified by
the union He allows them to have with such
glorious works as thine. When thou wast living in
the Eden of Camaldoli, thy amiable and sweet
charity for men was such, that all who came near
thee were filled with joy and consolation : what
may we not expect from thee, now that thou art face
to face with the God of love ? Remember, too, the
Order thou hast founded ; protect it, give it increase,
and make it ever, to those who become its children,
a ladder to lead them up to heaven.

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FEBRUARY 8. ST. JOHN OF MATHA 255

February 8

SAINT JOHN OF MATHA, CONFESSOR

We were celebrating, not many days ago, the
memory of Peter Nolasco, who was inspired, by the
holy Mother of God, to found an Order for the
ransoming of Christian captives from the infidels :
to-day, we have to honour the generous saint, to
whom this sublime work was first revealed. He
established, under the name of the most holy
Trinity, a body of religious men, who bound them-
selves by vow to devote their energies, their priva-
tions, their liberty, nay, their very life, to the
service of the poor slaves who were groaning under
the Saracen yoke. The Order of the Trinitarians,
and the Order of Mercy, though distinct, have the
same end in view, and the result of their labours,
during the six hundred years of their existence, has
been the restoration to liberty and preservation from
apostasy of upwards of a million slaves. John of
Matha, assisted by his faithful co-operator, Felix of
Valois (whose feast we shall keep at the close of the
year), established the centre of his grand work at
Meaux, in France. We are preparing for Lent,
when one of our great duties will have to be that
of charity towards our suffering brethren : what
finer model could we have than John of Matha, and
his whole Order, which was called into existence
for no other object than that of delivering from the
horrors of slavery brethren who were utter strangers
to their deliverers, but were in suffering and in
bondage. Can we imagine any almsgiving, let it
be ever so generous, which can bear comparison
with this devotedness of men, who bind themselves
by their rule, not only to traverse every Christian
land begging alms for the ransom of slaves, but to

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256

SBPTUAGBSIMA

change places with the poor captives, if their
liberty cannot be otherwise obtained ? Is it not, as
far as human weakness permits, following to the
very letter the example of the Son of God Himself,
who came down from heaven that He might be our
ransom and our Eedeemer ? We repeat it : with
such models as these before us, we shall feel our-
selves urged to follow the injunction we are shortly
to receive from the Church, of exercising works of
mercy towards our fellow-creatures, as being one
of the essential elements of our lenten penance.

But it is time we should listen to the account
given us by the liturgy of the virtues of this
apostolic man, who has endeared himself, both
to the Church and to mankind, by his heroism of
charity.

John of Matha, the institu-
tor of the Order of the most
Holy Trinity for the ransom
of captives, was born at Fau-
con, in Provence, of parents
conspicuous for their nobility
and virtue. He went through
his studies first at Aix, and
afterwards at Paris, where,
after having completed his
theological course, he received
the degree of doctor. ' His
eminent learning and virtues
induced the bishop of Paris
to promote him, in spite of
his humble resistance, to the
holy order of priesthood, that,
during his sojourn in that
city, he might be a bright
example to young students by
his talents and piety. While
celebrating his first Mass in
the bishop's chapel, in the
presence of the prelate and
several assistants, he was
honoured by a signal favour

Joannes de Matha, Ordi-
nis sanctissimae Trinitatis
redemptionis captivorum
institutor, Falcone in Pro-
vincia natus est, parentibus
pietate et nobilitate con-
spicuis. Studiorum causa
Aquas Sextias, mox Parisios
profectus, confectoque theo-
logise curriculo, magisterii
lauream adeptus, doctrinse,
et virtutum splendore eni-
tuit : quibus motus Pari-
siensis Antistes, ad sacrum
presbyteratus ordinem, prse
humilitate reluctantem pro-
movit, eo consilio, ut in ea
civitate commorans, sapien-
tia et moribus studiosse ju-
ventuti prseluceret. Cum
autem in sacello ejusdem
episcopi, ipso cum aliis ad-
stante, primum Deo sacrum
offerret, coelesti favore me-
ruit recreari. Nam angelus
Candida et fulgenti veste in-

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FEBRUAKY 8. ST. JOHN OF MATHA 257

dutus, cui in pectore crux
rubei et caerulei coloris as-
suta erat, brachiis cancella-
tis, et super duos captivos
ad latera positos, Christia-
num unum, alterum Mau-
rum, extensis apparuit. Qua
visione in exstasim raptus,
intellexit protinus vir Dei
se ad redimendos ab infi-
delibus captivos destinari.

Quo vero maturius in re
tanti momenti procederet,
in solitudinem secessit ; ibi-
que divino nutu factum est,
ut Felicem Valesium in ipsa
eremo jam multis annis de-
gentem repererit. Cum quo
inita societate, se per trien-
nium in oratione et con-
templatione, omniumque
virtutum studio exercuit.
Contigit autem, ut dum se-
cum de rebus divinis prope
fontem colloquerentur, cer-
vus ad eos accesserit, cru-
cem inter cornua gerens,
rubei et cserulei coloris.
Cumque Felix ob rei novi-
tatem miraretur, narravit ei
Joannes visionem in pri-
ma Missa habitam : et exin-
de ferventius orationi in-
cumbentes, ter in somnis
admoniti, Eomam proficisci
decreverunt, ut a summo
Pontifice novi Ordinis pro
redimendis captivis institu-
tionem impetrarent. Ele-
ctus fuerat eo tempore In-
nocentius tertius ; qui, illis
benigne acceptis, dum se-
cum de re proposita delibe-
rate^ in festo sanctse Agne- v

from heaven. There appeared
to him an angel clad in a
white and brilliant robe ; he
had on his breast a red and
blue cross, and his arms were
stretched out, crossed one
above the other, over two cap-
tives, one a Christian, the
other a Moor. Falling into
an ecstasy at this sight, the
man of God at once under-
stood that he was called to
ransom captives from the in-
fidels.

But, that he might the more
prudently carry out so impor-
tant an undertaking, he with-
drew into a solitude. There,
by divine appointment, he met
with Felix of Valois, who had
been living many years in that
same desert. They agreed to
live together, and for three
years did John devote himself
to prayer and contemplation,
and the practice of every vir-
tue. It happened, that as they
were one day seated near a
fountain, conferring with each
other on holy things, a stag
came towards them, bearing a
red and blue cross between
his antlers. John, perceiving
that Felix was surprised by
so strange an occurrence, told
him of the vision he had had
in his first Mass. They gave
themselves more fervently than
ever to prayer, and having
been thrice admonished in
sleep, they resolved to set out
for Eome, there to obtain per-
mission from the sovereign
Pontiff to found an Order for
the ransom of captives. Inno-
cent III., who had shortly
before been elected Pope, re-

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258

SEPTUAGESIMA

tis secundo, Laterani intra
Missarum solemnia, ad sa-
crse Hostise elevationem,
angelus ei Candida veste,
cruce bicolori, specie redi-
mentis captivos apparuit.
Quo viso, Pontifex institu-
tuna approbavit, et novum
Ordinem sanctissimse Tri-
nitatis redemptionis capti-
vorum vocari jussit, ejus-
que profe8Soribus albas ve-
stes, cum cruce rubei et cse-
rulei coloris prsebuit.

Sic stabilito Ordine, sancti
fundatores in Galliam re-
dierunt ; primoque coeno-
bio Cervi Frigidi in dioecesi
Meldensi constructo, ad
ejus regimen Felix reman -
sit, et Joannes Eoman cum
aliquot sociis reversus est
ubi Innocentius domum, ec-
clesiam, et hospitale sancti
Thomse de Formis in monte
Coelio eis donavit, cum
multis redditibus, et pos-
sessionibus. Datis quoque
litteris ad Miramolinum re-
gem Marochii, opus redem-
ptionis f elici auspicio incho-
atum fuit. Turn ad Hispa-
nias, sub jugo Saraceno-
rum, magna ex parte op-
pressas, Joannes profectus
est, regumque, principum,
atque aliorum fidelium
animos ad captivorum et
pauperum commiseratio-
nem commovit. Monasteria
aedificavit, hospitalia erexit,

ceived them kindly, and while
deliberating upon what they
proposed, it happened that as
he was celebrating Mass in
the Lateran church, on the
second feast of St. Agnes,
there appeared to him, during
the elevation of the sacred
Host, an angel robed in white,
bearing a two-coloured cross,
and in the attitude of one that
was rescuing captives. Where-
upon, the Pontiff gave his ap-
probation to the new institute,
and would have it called the
Order of the most Holy Trinity
for the ransom of captives,
bidding its members wear a
white habit, with a red and
blue cross.

The Order being thus estab-
lished, its holy founders re-
turned to France, and erected
their first monastery at Cer-
froid, in the diocese of Meaux.
Felix was left to govern it,
and John returned, accom-
panied by a few of his brethren,
to Rome. Innocent III. gave
them the house, church, and
hospital of St. Thomas
de Formis, together with
various revenues and posses-
sions. He also gave them
letters to Miramolin, king of
Morocco, and thus was pros-
perously begun the work of
ransom. John afterwards
went into Spain, a great por-
tion of which country was
then under the Saracen yoke.
He stirred up kings, princes,
and others of the faithful, to
compassion for the captives
and the poor. He built mo-
nasteries, founded hospitals,
and saved the souls of many

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FEBRUARY 8. ST. JOHN OF MATHA 259

magnoque lncro aniinarum, captives by purchasing their

plures captivos redemit. freedom. Having, at length,

Komam tandem reversus, returned to Rome, he spent his

sanctisque operibus incum- days in doing good. Worn

bens, assiduis laborious at- out by incessant labour and

tritus, et morbo confectus, sickness, and burning with a

ardentissimo Dei et proxi- most ardent love of God and

mi amore exsestuans, ad his neighbour, it was evident

extremum devenit. Quare that his death was at hand,

fratribus convocatis, eisque Wherefore, calling his breth-

ad opus redemptionis coe- ren round him, he eloquently

litus praemonstratum em- besought them to labour in

caciter cohortatis, obdor- the work of ransom, which

mivit in Domino, sexto- heaven had entrusted to them,

decimo kalendas Januarii, and then slept in the Lord, on

anno salutis millesimo du- the sixteenth of the Calends

centesimo decimo tertio, of January (December 17), in

eiusque corpus in ipsa ec- the year of grace 1213. His

clesia Sancti Thomse de body was buried with the

Formi8 condigno honore tu- honour that was due to him

mulatum rait. in the same church of St.

Thomas de Formis.

And now, generous-hearted saint, enjoy the fruits
of thy devoted charity. Our blessed Eedeemer
recognizes thee as one of His most faithful imi-
tators, and the whole court of heaven is witness of
the recompense wherewith He loves to honour thy
likeness to Himself. We must imitate thee; we
must walk in thy footsteps; for we too hope to
reach the same eternal resting-place. Fraternal
charity will lead us to heaven, for the works it
inspires us to do have the power of freeing the soul
from sin, as our Lord assures us. 1 Thy charity
was formed on the model of that which is in the
heart of God, who loves our soul yet disdains not
to provide for the wants of our body. Seeing so
many souls in danger of apostasy, thou didst run
to their aid, and men were taught to love a religion
which can produce heroes of charity like thee.
Thy heart bled at hearing of the bodily sufferings

1 Ecclus. iii. 33.

17—2

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260

SEPTU AGE SIM A

of these captives, and thy hand broke the chains of
their galling slavery. Teach us the secret of ardent
charity. Is it possible that we can see a soul in
danger of being lost, and remain indifferent ? Have
we forgotten the divine promise, told us by the
apostle : ' He that causeth a sinner to be converted
from the error of his way, shall save his soul from
death, and shall cover a multitude of his own sins
Get us, also, a tender compassion for such as are
in bodily suffering and poverty, that so we may be
generous in comforting them under these trials,
which are but too often an occasion of their blas-
pheming Providence. 1 ear friend and liberator of
slaves ! pray, during this holy season, for those
who groan under the captivity of sin and Satan;
for those, especially, who, taken with the frenzy
of earthly pleasures, feel not the weight of their
chains, but sleep on peacefully through their
slavery. Eansom them by thy prayers, convert
them to the Lord their God, lead them back to the
land of freedom. Pray for France which was thy
country, and save her from infidelity. Protect the
venerable remnants of thy Order, that so it may
labour for the present wants of the Christian world,
since the object for which thou didst institute it
has ceased to require its devotedness.

SAINT APOLLONIA, VIEG1N AND MAETYE

The holy virgin who this day claims the homage
of our devotion and praise, is offered to us by the
Church of Alexandria. Apollonia is a martyr of
Christ ; her name is celebrated and honoured

February 9

1 St. James v. 20.

FEBRUARY 9. ST. APOLLONIA 261

throughout the whole world ; and she comes to us
on this ninth day of February, to add her own
example to that which we have so recently had
from her sister saints, Agatha and Dorothy ; like
them, she bids us fight courageously for heaven.
To her this present life was a thing of little value,
and no sooner 'did she receive God's inspiration to
sacrifice it, than she did what her would-be execu-
tioners intended doing : she threw herself into the
flames prepared for her. It is no unusual thing,
nowadays, for men that are wearied of the trials, or
afraid of the humiliations, of this world, to take
away their own lives, and prefer suicide to the
courageous performance of duty: but Apollonia's
motive for hastening her death by a moment's
anticipation, was to testify her horror of the apos-
tasy that was proposed to her. This is not the
only instance we meet with, during times of perse-
cution, of the holy Spirit's inspiring this lavish
sacrifice to saintly virgins, who trembled for their
faith or their virtue. It is true, such examples are
rare ; but they teach us, among other things, that
our lives belong to God alone, and that we should
be in readiness of mind to give them to Him, when
and as He pleases to demand them of us.

There is one very striking circumstance in the
martyrdom of St. Apollonia. Her executioners, to
punish the boldness wherewith she confessed our
Lord Jesus Christ, beat out her teeth. This has
suggested to the faithful, when suffering the cruel
pain of toothache, to have recourse to St. Apollonia;
and their confidence is often rewarded, for God
would have us seek the protection of His saints, not
only in our spiritual, but even in our bodily suffer-
ings and necessities.

The liturgy thus speaks the praises of our saint.

Apollonia, virgo Alexan- Apollonia was a virgin of
drina, sub Decio imperato- Alexandria. In the persecu-

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SBPTUAGESIMA

re, cum ingravescente jam
setate ad idola sisteretur,
ut eis venerationem adhi-
beret, illis contemptis, Je-
sum Christum verum Deum
colendum esse prsedicabat.
Quamobrem omnes ei con-
tusi sunt et evulsi dentes:
ac, nisi Christum detestata
deos coleret, accenso rogo
combusturos vivam minati
sunt impii carnifices. Qui-
bus ilia, se quamvis mor-
tem pro Jesu Christi fide
subituram respondit. Ita-
que comprehensa ut combu-
reretur, cum paulisper
quasi deliberans quid agen-
dum esset, stetisset, ex illo-
rum manibus elapsa, alacris
in ignem sibi paratum, ma-
jori Spiritus sancti flamma
intus acoensa, se injecit.
Unde brevi consumpto cor-
pore, purissimus spiritus in
coelum ad sempiternam
martyrii coronam evolavit.

tion under the Emperor Decius,
when she was far advanced in
years, she was brought up
to trial, and ordered to pay
adoration to idols. She turned
from them with contempt, and
declared that worship ought to
be given to Jesus Christ, the
true God. Whereupon, the
impious executioners broke
and pulled out her teeth ; then
lighting a pile of wood, they
threatened to burn her alive,
unless she would hate Christ,
and adore their gods. She re-
plied, that she was ready to
suffer every kind of death for
the faith of Jesus Christ. Upon
this, they seized her, intending
to do as they said. She stood
for a moment, as though hesi-
tating what she should do ;
then, snatching herself from
their hold, she suddenly threw
herself into the fire, for there
was within her the intenser
flame of the Holy Ghost. Her
body was soon consumed, and
her most pure soul took its
flight, and was graced with
the everlasting crown of mar-
tyrdom.

What energy was thine, Apollonia ! Thy perse-
cutors threaten thee with fire; but far from fearing
it, thou art impatient for it, as though it were a
throne, and thou ambitious to be queen. Thy dread
of sin took away the fear of death, nor didst thou
wait for man to be thy executioner. This thy
courage surprises our cowardice; and yet, the burn-
ing pile into which thou didst throw thyself when
asked to. apostatize, and which was a momentary
pain leading thy soul to eternal bliss, was nothing
when we compare it with that everlasting fire, to

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FEBRUARY 10. ST. SCHOLASTICA 268

which the sinner condemns himself almost every
day of his life. He heeds not the flames of hell,
and deems it no madness to purchase them at the
price of some vile passing pleasure. And with all
this, worldlings can be scandalized at the saints,
and call them exaggerated, extravagant, imprudent;
because they believed that there is but one thing
necessary ! Awaken in our hearts, Apollonia, the
fear of sin ; for sin gnaws eternally the souls of
them who die with its guilt upon them. If the fire,
which had a charm for thee, seems to us the most
frightful of tortures, let us turn our fear of suffering
and death into a preservative against sin, which
plunges men into that abyss, whence the smoke of
their torments shall ascend for ever and ever, 1 as
St. John tells us in his Eevelation. Have pity on
us, most brave and prudent martyr. Pray for.
sinners. Open their eyes to see the evils that
threaten them. Get us the fear of God, that so we
may merit His mercies, and may begin in good
earnest to love Him.

February 10

SAINT SCHOLASTICA, VIEGIN

The sister of the patriarch St. Benedict comes to
us to-day, sweetly inviting us to follow her to
heaven. Apollonia the martyr is succeeded by
Scholastica, the fervent daughter of the cloister.
Both of them are the brides of Jesus, both of them
wear crowns, for both of them fought hard, and
won the palm. Apollonia's battle was with cruel
persecutors, and in those hard times when one had
to die to conquer ; Scholastica's combat was the
lifelong struggle, whose only truce is the soldier's
1 Apoc. xiv. 11.

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264

SEPTUAGBSIMA

dying breath. The martyr and the nun are sisters
now in the Heart of Him they both so bravely
loved.

God, in His infinite wisdom, gave to St. Benedict
a faithful co-operatrix, a sister of such angelic
gentleness of character, that she would be a sort of
counterpoise to the brother, whose vocation, as the
legislator of monastic life, needed a certain dignity
of grave and stern resolve. We continually meet
with these contrasts in the lives of the saints ; and
they show us that there is a link, of which flesh
and blood know nothing ; a link which binds two
souls together, gives them power, harmonizes their
differences of character, and renders each complete.
Thus it is in heaven with the several hierarchies of
the angels; a mutual love, which is founded on
God Himself, unites them together, and makes
them live in the eternal happiness of the tenderest
brotherly affection.

Scholastica's earthly pilgrimage was not a short
one ; and yet it has left us but the history of the
dove, which told the brother, by its flight to heaven,
that his sister had reached the eternal home before
him. We have to thank St. Gregory the Great for
even this much, which he tells us as a sequel to the
holy dispute she had with Benedict, three days pre-
vious to her death. But how admirable is the por-
trait thus drawn in St. Gregory's best style ! We
seem to understand the whole character of Scholas-
tica : — an earnest simplicity, and a child-like eager-
ness for what was worth desiring ; an affectionate
and unshaken confidence in God ; a winning per-
suasiveness, where there was opposition to God's
will, which, when it met such an opponent as Bene-
dict, called on God to interpose, and gained its
cause. The old poets tell us strange things about
the swan, how sweetly it can sing when dying ; how
lovely must have been the last notes of the dove of

FEBRUARY 10. ST. SCHOLASTICA 265

the Benedictine cloister, as she was soaring from
earth to heaven !

But how came Scholastica, the humble retiring
nun, by that energy, which could make her resist
the will of her brother, whom she revered as her
master and guide ? What was it told her that her
prayer was not a rash one, and that what she asked
for was a higher good than Benedict's unflinching
fidelity to the rule he had written, and which it was
his duty to teach by his own observance of it ? Let
us hear St. Gregory's answer : ' It is not to be
wondered at, that the sister, who wished to prolong
her brother's stay, should have prevailed over him;
for, whereas St. John tells us that God is charity,
it happened, by a most just judgment, that she
that had the stronger love had the stronger power.'

Our season is appropriate for the beautiful lesson
taught us by St. Scholastica, fraternal charity.
Her example should excite us to the love of our
neighbour, that love which God bids us labour for,
now that we are intent on giving Him our undivided
service, and our complete conversion. The Easter
solemnity we are preparing for, is to unite us all in
the grand banquet, where we are all to feast on the
one divine Victim of love. Let us have our nuptial
garment ready : for He that invites us insists on
our having union of heart when we dwell in His
house. 1

The Church has inserted in her Office of this
feast the account given by St. Gregory of the last
interview between St. Scholastica and St. Benedict.
It is as follows :

Ex libro secundo Dialogo- From the second book of the
rum sancti Gregorii Papse. Dialogues of St. Gregory, Pope.

Scholastica venerabilis Scholastica was the sister
patris Benedicti soror, omni- of the venerable father Bene-

1 Ps. lxvii. 7.

266

SEPTUAGBSIMA

potenti Domino ab ipso in-
fantise tempore dedicata, ad
eum semel per annum ve-
nire consueverat. Ad quam
vir Dei non longe extra ja-
nuam in possessione mona-
sterii descendebat. Qua-
dam vero die venit ex more,
atque ad earn cum* discipu-
lis venerabilis ejus descen-
dit frater ; qui totum diem
in Dei laudibus, sacrisque
colloquiis ducentes, incum-
bentibus jam noctis tene-
bris, simul acceperunt ci-
bum. Cumque adbuc ad
mensam sederent, et inter
sacra colloquia tardior se
hora protraheret, eadem
sanctimonialis femina soror
ejus eum rogavit dicens :
Quaeso te, ut ista nocte me
non deseras, ut usque mane
de coelestis vitee gaudiis lo
quamur. Cui ille respondit :
Quid est quod loqueris, so-
ror ? manere extra cellam
nullatenus possum. Tanta
vero erat coeli serenitas, ut
nulla in aere nubes appare-
ret. Sanctimonialis autem
femina, cum verba fratris
negantis audivisset, inser-
tas digitis manus super
mensam posuit, et caput in
manibus omnipotentemDo-
minum rogatura declinavit.
Cumque levaret de mensa
caput, tanta coruscationis
et tonitrui virtus, tantaque
inundatio pluvise erupit, ut
neque venerabilis Benedi-
ctus, neque fratres qui cum
eo aderant, extra loci limen,
quo consederant, pedemmo-
vere potuerint.
Sanctimonialis quippe fe-

dict. She had been conse-
crated to almighty God from
her very infancy, and was ac-
customed to visit her brother
once a year. The man of God
came down to meet her at a
house belonging to the monas-
tery, not far from the gate. It
was the day for the usual visit,
and her venerable brother
came down to her accompanied
by some of his brethren. The
whole day was spent in the
praises of God and holy con-
versation, and at night -fall
they took their repast together.
While they were at table, and
it grew late as they conferred
with each other on sacred
things, the holy nun thus
spoke to her brother : * I be-
seech thee, stay the night
with me, and let us talk till
morning on the joys of
heaven.' He replied : * What
is this thou sayest, sister ?
On no account may I remain
out of the monastery.' The
evening was so fair, that not a
cloud could be seen in the
sky. When, therefore, the holy
nun heard her brother's re-
fusal, she clasped her hands to-
gether, and resting them on the
table, she hid her face in them,
and made a prayer to the God
of all power. As soon as she
raised her head from the table,
there came down so great a
storm of thunder and light-
ning, and rain, that neither
the venerable Benedict, nor
the brethren who were with
him, could set foot outside the
place where they were sitting.

The holy virgin had shed a

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FEBRUARY 10. ST. SCHOLASTICA 267

mina caput in manibus
declinans, lacrymarum flu-
vium in mensam fuderat,
per quas serenitatem aeris
ad pluviam traxit. Nec pau-
lo tardius post orationem
inundatio ilia secuta est:
sed tanta fuit convenientia
orationis et inundationis,
ut de mensa caput jam cum
tonitruo levaret: quatenus
unum idemque esset mo-
mentum, et levare caput,
et pluviam deporiere. Tunc
vir Dei inter coruscos, et
tonitruos, atque ingentis
pluvise inundationem, vi-
dens se ad monasterium non
posse remeare, coepit con-
queri contristatus, dicens:
Parcattibiomnipotens Deus,
soror, quid est quod fecisti ?
Cui ilia respondit : Ecce ro-
gavi te, et audire me no-
luisti ; rogavi Deum meum,
et audivit me : modo ergo,
si potes, egredere, et me di-
missa, ad monasterium re-
cede. Ipse autem exire extra
tectum non valens, qui re-
manere sponte noluit,in loco
mansit invitus. Sicque fa-
ctum est, ut totam noctem
pervigilem ducerent, atque
per sacra spiritalis vitse col-
loquia, sese vicaria rela-
tione satiarent.

Cumque die altero eadem
venerabilis femina ad cel-
lam propriam recessisset,
vir Dei ad monasterium re-
diit. Cum ecce post tri-
duum in cella consistens,
elevatis in aera oculis, vidit
ejusdem sororis suae ani-
mam de corpore egressam,
in columbse specie coeli se-

flood of tears as she leaned
her head upon the table, and
the cloudless sky poured down
the wished-for rain. The
prayer was said, the rain fell
in torrents ; there was no in-
terval ; but so closely on each
other were prayer and rain,
that the storm came as she
raised her head. Then the man
of God, seeing that it was im-
possible to reach his monas-
tery amidst all this lightning,
thunder, and. rain, was sad,
and said complainingly : ' God
forgive thee, sister I What
hast thou done ?' But she re-
plied : * I asked thee a favour,
and thou wouldst not hear
me ; I asked it of my God,
and he granted it. Go now, if
thou canst, to the monastery,
and leave me here!' But it
was not in his power to stir
from the place ; so that, he
who would not stay willingly,
had to stay unwillingly, and
spend the whole night with his
sister, delighting each other
with their questions and an-
swers about the secrets of
the spiritual life.

On the morrow, the holy
woman returned to her monas-
tery, and the man of God to
his. When lo 1 three days
after, he was in his cell ; and
raising his eyes, he, saw the
soul of his sister going up to
heaven, in the shape of a dove.
Full of joy at her being thus
glorified, he thanked his God

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SEPTUAGESIMA

in hymns of praise, and told
the brethren of her death. He
straightway bade them go and
bring her body to the monas-
tery ; which having done, he
had it buried in the tomb he
had prepared for himself.
Thus it was that, as they had
ever been one soul in God,
their bodies were united in the
same grave.

creta penetrare. Qui tantae
ejus gloriae congaudens, om-
nipotent Deo in hymnis et
laudibus gratias reddidit,
ejusque obitum fratribus
denuntiavit. Quos etiam
protinus misit, ut ejus cor-
pus ad monasterium deter-
rent, atque in sepulchro,
quod sibi ipsi paraverat,
ponerent. Quo facto, conti-
git ut quorum mens una
semper in Deo fuerat, eorum
quoque corpora nec sepul-
tura separaret.

We select the following from the monastic Office
for the feast of our saint :

B. Alma Scholastica, san-
ctissimi patris Benedicti
soror, * Ab ipso infantiae
tempore omnipotenti Do-
mino dedicata, viam justi-
tiae non deseruit.

V. Laudate pueri Domi-
num, laudate nomen Do-
mini. * Ab ipso infantiae.

B. Exemplo vitae venera-
bilis, et verbo sanctae praedi-
cationis informari cupiens,
ad eum semel in anno venire
consueverat: * Et earn vir
Dei doctrinis coelestibus in-
struebat.

V. Beatus qui audit verba
ipsius, et servat ea quae
scripta sunt. * Et earn.

AND ANTIPHONS

B. The venerable Scholas-
tica, the sister of the most holy
father Benedict, * Being from
her very infancy consecrated
to almighty God, never left the
path of righteousness.

V. O ye children, praise the
Lord; praise ye the name of
the Lord. * Being.

jR. Anxious to be trained by
the saintly life and the words
of his holy teaching, she used
to visit him once a year : *
And the man of God instructed
her in heavenly doctrine.

V. Blessed is he that heareth
Benedict's words, and keepeth
those things which he hath
written. * And.

B. Sancta virgo Schola-
stica, quasi hortus irriguus,*
Gratiarum coelestium jugi
rore perfundebatur.

B. The holy virgin Scho-
lastica, like a watered garden, *
Was enriched with the ceaseless
dew of heaven's graces.

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FEBRUARY 10.

V. Sicut foils aquaruni,
cujus non deficient aquae. *
Gratiarum.

B. Desiderium cordis ejus
tribuit ei Dominus : * A quo
obtinuit quod a fratre obti-
nere non potuit.

V. Bonus est Dominus
omnibus sperantibus in
eum, animae quaerenti ilium.
* A quo obtinuit.

B. Moram faciente Spon-
so, ingemiscebat Scholastica
dicens : * Quis dabit mihi
pennas sicut columbae, et
volabo et requiescam ?

V. En dilectus meus lo-
quitur mihi: Surge, arnica
mea, et veni. * Quis dabit.

B. In columbae specie
Scholastics anima visa est,
fraterna mens laetata est
hymnis et immensis laudi-
bus : * Benedictus sit talis
exitus, multo magis talis
introitus I

V. Totus coelesti gaudio
perfusus remansit pater Be-
nedictus. * Benedictus.

B. Anima Scholastic© ex
area corporis instar co-
lumbae egressa, portans ra-
mum olivae, signum pacis
et gratiae. * In ccelos evo-
lavit.

V. Quae cum non inveni-
ret ubi requiesceret pes
ejus. * In ccelos evolavit.

Ant. Exsultet omnium
turba fidelium pro gloria
virginis almae Scholastic® :
laetentur praecipue catervae

ST. SCHOLASTICA 269

V. Like a fountain of water
whose stream shall not fail *
Was enriched.

jR. The Lord granted her
the desire of her heart : * And
from him she obtained what
her brother refused.

V. The Lord is good to all
them that trust in him, to the
soul that seeketh him. * And.

B. The Bridegroom tarrying,
Scholastica moaned, saying : *
Who will give me the wings of
a dove, and I will fly and take
my rest ?

V. Lo ! my beloved speaketh
unto me : Arise, my love, and
come. * Who will.

B. Scholastica's soul was
seen in the form of a dove, and
the brother's glad heart sang
hymns and praises beyond
measure : * Blessed be such
a departure, and still more
blessed such an entrance !

V. Father Benedict was
filled with heavenly joy. *
Blessed.

B. Scholastica's soul went
forth, like a dove, from the ark
of her body, bearing an olive
branch, the sign of peace and
grace. * She took her flight to
heaven.

V. She found not whereon to
rest her feet. * She took.

Ant. Let all the assembly
of the faithful rejoice at the
glory of the venerable virgin
Scholastica; but, above the

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SEPTUAGESIMA

virginum, celebrantes ejus
soleronitatem, quae fundens
lacrymas, Dominum roga-
vit, et ab eo plus potuit,
quia plus amavit.

Ant. Hodie sacra virgo
Scholastica in specie co-
lumbse, ad aethera tota fe-
stiva perrexit: hodie ccele-
stis vitas gaudiis cum fratre
suo meretur perfrui in sem-
piternum.

rest, let the choirs of virgins
be glad, as they celebrate
the feast of her who be-
sought her Lord with many
tears, and had more power
with him, because she had
more love.

Ant. On this day, the holy
virgin Scholastica took her
flight, in the shape of a dove,
all joyfully to heaven : on this
day she is enjoying, with her
brother, the eternal joys of
the heavenly life she so well
deserves.

The same Benedictine breviary gives us these
two hymns for this feast :

HYMN

Te beata sponsa Christi,
Te columba virginum,
Siderum tollunt coloni
Laudibus, Scholastica :
Nostra te laetis salutant
Vocibus praecordia.

Sceptra mundi cum coro-
nis

Docta quondam spernere,
Dogma fratris insecuta
Atque sanctae regulae,
Ex odore gratiarum,
Astra nosti quaerere.

O potens virtus amoris !
O decus victories !
Dum fluentis lacrymarum
Cogis imbres currere,
Ore Nursini parentis
Verba cceli suscipis.

O Scholastica, blessed bride
of Christ! 0 dove of the
cloister I the citizens of heaven
proclaim thy merits, and we,
too, sing thy praises with
joyful hymns and loving
hearts.

Thou didst scorn the honours
and glory of the world ; thou
didst follow the teaching of thy
brother and his holy rule ; and,
rich in the fragrance of every
grace, thou caredst for heaven
alone.

Oh I what power was in thy
love, and how glorious thy
victory, when thy tears drew
rain from the skies, and forced
the patriarch of Nursia to tell
thee what he knew of the land
above !

And now thou shinest in
heaven's longed - for light ;
thou art as a seraph in thy
burning love, beautiful in thy

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FEBRUARY 10. ST. SCHOLASTICA 271

Juncta Sponso conquiescis
In decore glorias.

Nunc benigna pelle nubes
Cordibus fidelium,
Ut serena fronte splendens
Sol perennis luminis,
Sempiternse claritatis
Impleat nos gaudiis.

Gloriam Patri canamus
Uniooque Filio ;
Par tributum proferamus
Inclyto Paraclito,
Nutibus cujus creantur,
Et reguntur sascula.

Amen.

bright grace; and united with
thy divine Spouse, thou art
reposing in the splendour of

glory-
Have pity on us the faith-
ful of Christ, and drive from
us the miseries which cloud
our hearts ; that thus the Sun
of light eternal may sweetly
shine upon us, and fill" us with
the joys of his everlasting
beams.

Let us sing a hymn of glory
to the Father, and to his only
Son ; let us give an equal
homage of our praise to the
blessed Paraclete : yea, to God,
the Creator and Ruler of all, be
glory without end. Amen.

HYMN

Jam noctis umbrae conci-
dunt,

Dies cupita nascitur,
Qua virgini Scholasticee
Sponsus perennis jungitur.

Brumae recedit taedium,
Fugantur imbres nubibus,
Vernantque campi siderum
JSternitatis floribus.

Amoris auctor evocat,
Dilecta pennas induit ;
Ardens ad oris oscula
Columba velox evolat.

Quam pulchra gressum
promoves,
O chara proles Principis I
Nursinus Abbas aspicit,
Grates rependit Numini.

Amplexa Sponsi dextera,
Metit coronas debitas,

The shades t)f night are
passing away : the longed-for
day is come, when the virgin
Scholastica is united to her
God, her Spouse.

Winter's tedious gloom is
over ; the rainy clouds are
gone; and the Spring of the
starry land yields its eternal
flowers.

The God of love bids his
beloved come ; and she, taking
the wings of a dove, flies
swiftly to the embrace so
ardently desired.

How beautiful is thy soaring,
dear daughter of the King!
Thy brother, the abbot, sees
thee, and fervently thanks his
God.

Scholastica receives the em-
brace of her Spouse, and the

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272

SEPTUAGESIMA

Imjnersa rivis glorise,
Deique pota gaudiis.

crown her works have won ;
inebriated with the torrent of

glory, she drinks of the joys
of her Lord.

Te, Christe, flos conval- May the world-wide crea-

Patremque cum Paraclito, O Jesus, sweet Flower of the
Cunctos per orbis cardines vale, together with the Father

Dear bride of the Lamb ! Innocent and simple
dove! How rapid was thy flight to thy Jesus,
when called home from thine exile ! Thy brother's
eye followed thee for an instant, and then heaven
received thee, with a joyous welcome from the
choirs of the angels and saints. Thou art now at
the very source of that love, which here filled thy
soul, and gained thee everything thou askedst of
thy divine Master. Drink of this fount of life to
thy heart's eternal content. Satiate the ambition
taught thee by thy brother in his rule, when he
says that we must * desire heaven with all the
might of our spirit.' 1 Feed on that sovereign
Beauty, who Himself feeds, as He tells us, among
the lilies. 2

But forget not this lower world, which was to thee,
what it is to us, a place of trial for winning heavenly
honours. During thy sojourn here, thou wast the
dove in the clefts of the rock, 3 as the Canticle de-
scribes a soul like thine own ; there was nothing on
this earth which tempted thee to spread thy wings
in its pursuit, there was nothing worthy of the love
which God had put in thy heart. Timid before
men, and simple as innocence ever is, thou knewest
not that thou hadst wounded the Heart of the
Spouse. 4 Thy prayers were made to Him with all
the humility and confidence of a soul that had

1 Ch. iv., Instrument 46. 2 Cant. ii. 16.

3 Ibid., 14. 4 Ibid., iv. 9.

Hum,

tion of every age adore thee,

Adoret omne sseculum.
Amen.

and the Holy Ghost. Amen.

FEBRUARY 10. ST. SCHOLASTICA 273

never been disloyal; and He granted thee thy
petitions with the promptness of tender love : so
that thy brother, the venerable saint, who was
accustomed to see nature obedient to his command,
was overcome by thee in that contest, wherein thy
simplicity was more penetrating than his profound
wisdom.

And who was it, 0 Scholastica, that gave thee
this sublime knowledge, and made thee, on that
day of thy last visit, wiser than the great patriarch,
who was raised up in the Church to be the living
rule of them that are called to perfection ? It was
the same God, who chose Benedict to be one of the
pillars of the religious state, but who wished to
show that a holy and pure and tender charity is
dearer to Him than the most scrupulous fidelity to
rules, which are only made for leading men to
what thou hadst already attained. Benedict, him-
self such a lover of God, knew all this ; the subject
so dear to thy heart was renewed, and brother and
sister were soon lost in the contemplation of that
infinite Beauty, who had just given such a proof
that He would have you neglect all else. Thou
wast ripe for heaven, 0 Scholastica! Creatures
could teach thee no more love of thy Creator ; He
would take thee to Himself. A few short hours
more, and the divine Spouse would speak to thee
those words of the ineffable Canticle, which the
holy Spirit seems to have dictated for a soul like
thine : ' Arise, make haste, my love, my dove, my
beautiful one, and come ! Show me thy face ; let
thy voice sound in mine ears; for thy voice is
sweet, and comely is thy face.' 1

Thou hast left us, 0 Scholastica! but do not
forget us. Our souls have not the same beauty in
the eyes of our God as thine, and yet they are
called to the same heaven. It may be that years
1 Cant. ii. 10, 14.

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are still needed to fit them for the celestial abode,
where we shall see thy grand glory. Thy prayer
drew down a torrent of rain upon the earth ; let it
now be offered for us, and obtain for us tears of
repentance. Thou couldst endure no conversation
which had not eternity for its subject ; give us a
disgust for useless and dangerous talk, and a relish
for hearing of God and of heaven. Thy heart had
mastered the secret of fraternal charity, yea of that
affectionate charity which is so well-pleasing to our
Lord ; soften our hearts to the love of our neighbour,
banish from them all coldness and indifference, and
make us love one another as God would have
us love.

Dear dove of holy solitude ! remember the tree,
whose branches gave thee shelter here on earth.
The Benedictine cloister venerates thee, not only as
the sister, but also as the daughter of its sainted
patriarch. Cast thine eye upon the remnants of
that tree, which was once so vigorous in its beauty
and its fruits, and under whose shadow the nations
of the west found shelter for so many long ages.
Alas! the hack and hew of impious persecutions
have struck its root and branches. Every land of •
Europe, as well as our own, sits weeping over the
ruins. And yet, root and branches, both must
needs revive; for we know that it is the will of thy
divine Spouse, 0 Scholastica, that the destinies of
this venerable tree keep pace with those of the
Church herself. Pray that its primitive vigour be
soon restored ; protect, with thy maternal care, the
tender buds it is now giving forth; cover them
from the storm ; bless them ; make them worthy of
the confidence wherewith the Church deigns to
honour them !

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FEBRUARY 14. ST. VALENTINE 275

February 14

SAINT VALENTINE, PRIEST AND MARTYR

The Church honours, on this fourteenth day of
February, the memory of the holy priest Valentine,
who suffered martyrdom towards the middle of the
third century. The ravages of time have deprived
us of the details of his life and sufferings ; so that
extremely little is known of our saint. This is the
reason of there being no lessons of his life in the
Roman liturgy. His name, however, has always
been honoured throughout the whole Church, and it
is our duty to revere him as one of our protectors
during the season of Septuagesima. He is one of
those many holy martyrs, who meet us at this
period of our year, and encourage us to spare no
sacrifice which can restore us to, or increase within
us, the grace of God.

Pray, then, 0 holy martyr, for the faithful, who
are so persevering in celebrating thy memory. The
day of judgment will reveal to us all thy glorious
merits : oh, intercede for us, that we may then be
made thy companions at the right hand of the
great Judge, and be united with thee eternally in
heaven.

ANTIPHON

Ant. Iste sanctus pro lege Ant. This saint fought, even
Dei sui certavit usque ad unto death, for the law of his
mortem, et a verbis impio- God, and feared not the words
rum non timuit; fundatus of the wicked; for he was set
enim erat supra firmam upon a firm rock,
petram.

OREMUS. LET US PRAY.

Prsesta, qusesumus, om- Grant, we beseech thee, O
nipotens Deus, ut qui beati almighty God, that we who
Valentini martyris tui nata- solemnize the festival of blessed
litia colimus, a cunctis ma- Valentine, thy martyr, may, by

18—2

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276

SEPTUAGBSIMA

lis imminentibus ejus inter- his intercession, be delivered
cessione liberemur. Per from all the evils that threaten
Christum Dominum no- us. Through Christ our Lord.

Februaby 15

SAINTS FAUSTINUS AND JOVITA, MARTYES

The two brothers whom we are to honour to-day
suffered martyrdom in the beginning of the second
century, and their memory has ever been celebrated
in the Church. The glory of the great ones of this
world passes away, and men soon forget even their
very names. Historians have oftentimes a difficulty
in proving that such heroes ever existed, or, if they
did exist, that they flourished at such a period, or
achieved anything worth notice. Brescia, the
capital of one of the Italian provinces, can scarcely
mention the names of those who were its governors
or leading men in the second century ; and yet here
are two of her citizens, whose names will be handed
down, with veneration and love, to the end of the
world, and the whole of Christendom is filled with
the praise of their glorious martyrdom. Glory,
then, to these sainted brothers, whose example so
eloquently preaches to us the great lesson of our
season, fidelity in God's service.

The sufferings which merited for them the crown
of immortality, are thus recorded in the liturgy :

Faustinus et Jovita fratres The two brothers, Faustinus

nobiles Brixiani, in multis and Jovita, were born of a

I.taliae urbibus quo vincti, noble family in Brescia. Dur-

sseviente Trajani persecu- ing the persecution under

tione, ducebantur, acerbis- Trajan, they were led captives

sima supplicia perpessi, through various cities of Italy,

fortes in christian® fidei con- in each of which they were

fessione perstiterunt. Nam made to endure most cruel

Brixiw diu vinculis con- sufferings, by reason of their

strum. Amen.

Amen.

FEBRUARY 15. SS. FAUSTINUS AND JOVITA 277

stricti, feris etiam objecti in brave confession of the Chris-
ignemque conjecti, et a be- tian faith, which nothing could
stiis et flamma integri et induce them to deny. At
incolumes servati sunt ; inde Brescia, they were for a long
vero iisdem catenis colligati time confined in chains ; then
Mediolanum venerunt, ubi were exposed to wild beasts,
eorum fides tentata exquisi- and cast into fire, from neither
tissimis tormentis, tanquam of which tortures did they re-
igne aurum, in cruciatibus ceive hurt or harm. From
magis enituit. Postea Ho- Brescia they were sent to
mammissi,abEvaristoPon- Milan, still fettered with the
tifice confirmati, ibi quoque same chains : and there their
crudelissime torquentur. faith was put to the test of
Denique perducti Neapolim, every torment that cruelty
in ea etiam urbe varie cru- could devise ; but, like gold
ciati, vinctis manibus pedi- that is tried by fire, their faith
busque in mare demergun- shone the brighter by these
tur : unde per angelos mi- sufferings. After this, they
rabiliter erepti sunt. Quare were sent to Rome, where
multos et constantia in tor- they received encouragement
mentis, et miraculorum from Pope Evaristus ; but
virtute ad Christi fidem there, also, they were made to
converterunt. Postremo re- endure most cruel pains. At
ducti Brixiam, initio sus- length they were taken to
cepti ab Adriano imperii, Naples, and there, again, put
securi percussi, illustrem to sundry tortures; after
martyrii coronam accepe- which, they were bound hand
runt. and foot, and cast into the

sea ; but were miraculously
delivered by angels. Many
persons were converted to the
true faith, by seeing their
courage in suffering, and the
miracles they wrought. Fin-
ally, they were led back to
Brescia, at the commencement
of the reign of the Emperor
Adrian ; there they were
beheaded, and received the
crown of a glorious martyrdom.

When we compare our trials with yours, noble
martyrs of Christ, and our combats with those that
you had to fight, how grateful ought we to be to
our Lord for having so mercifully taken our weak-
ness into account! Should we have been able to

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SEPTUAGESIMA

endure the tortures, wherewith you had to purchase
heaven, we that are so easily led to break the law of
God, so tardy in our conversion, so weak in faith
and charity ? And yet, we are made for that same
heaven which you now possess. God holds out a
crown to us also, and we are not at liberty to refuse
it. Rouse up our courage, brave martyrs ! Get us
a spirit of resistance against the world and our evil
inclinations; that thus we may confess our Lord
Jesus Christ, not only with our lips, but with our
works too, and testify, by our conduct, that we are
Christians.

SAINT SIMEON, BISHOP AND MARTYR

How venerable our saint of to-day, with his hundred
and twenty years, and his episcopal dignity, and
his martyr-crown! He succeeded the apostle
St. James in the see of Jerusalem ; he had known
Jesus, and had been His disciple ; he was related
to Jesus, for he was of the house of David ; his
father was Cleophas, and his mother that Mary,
whom the tie of kindred united so closely to the
blessed Mother of God that she has been called her
sister. What grand titles these of Simeon who
comes with all our other martyrs of Septuagesima,
to inspirit us to penance ! Such a veteran, who had
been a contemporary of the Saviour of the world,
and was a pastor who could repeat to his flock the
very lessons Jesus had givefri him, could never
rejoin his divine Master save by the path of martyr-
dom, and that martyrdom must be the cross. Like
Jesus, then, he dies on a cross; and his death,
which happened in the year 106, closes the first
period of the Christian era, or, as it is called, the

February 18

FEBRUARY 18, ST. SIMEON

279

apostolic age. Let us honour this venerable pontiff,
whose name awakens within us the recollection of all
that is dear to our. faith. Let us ask him to extend
to us that fatherly love, which nursed the Church
of Jerusalem for so many long years. He will
bless us from that throne which he won by the
cross, and will obtain for us the grace we so much
need, the grace of conversion.

The following is the lesson given on St. Simeon :

Simeon, filius Cleophse,
post Jacobum proximus
Hierosolymis ordinatus epi-
scopus, Trajano imperatore,
apud Atticum consularem
est accusatus, quod christia-
nu8 esset, et Christi propin-
quus. Comprehendebantur
enim omnes eo tempore, qui-
cumque ex genere David
orti essent. Quare multis
cruciatus tormentis, eodem
passionis genere, quod Sal-
vator noster subierat, affici-
tur, mirantibus omnibus,
quod homo state confectus
(erat enim centum et vi-
ginti annorum) acerbissimos
crucis dolores fortiter con-
stanterque pateretur.

Simeon, the son of Cleophas,
was ordained bishop of Jeru-
salem, and was Saint James's
immediate successor in that
see. In the reign of the Em-
peror Trajan, he was accused
to the Consul Atticus of being
a Christian and a relation of
Christ; for, at this time, all
they that were of the house of
David were seized. After
having endured various tor-
tures, Simeon was put to death
by the same punishment which
our Saviour suffered, and all
the beholders were filled with
astonishment to see how, at
his age (for he was a hundred
and twenty years old), he
could go through the intense
pains of crucifixion, without
showing a sign of fear or
irresolution.

Eeceive, most venerable saint, the humble
homage of our devotion. What is all human glory
compared with thine ? Thou wast of the family of
Christ; thy teaching was that which His divine
lips had given thee; thy charity for men was
formed on the model of His sacred Heart ; and thy
death was the closest representation of His. We
may not claim the honour thou hadst, of calling
ourselves brothers of the Lord Jesus : but pray for

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us, that we may be of those of whom He thus
speaks : ' Whosoever shall do the will of My Father
that is in heaven, he is My brother, and sister, and
mother.' 1 We have not, like thee, received the
doctrine of salvation from the very lips of Jesus ;
but we have it in all its purity, by means of holy
tradition, of which thou art one of the earliest links ;
oh, obtain for us a docility to this word of God,
and pardon for our past disobedience. We have
not to be nailed to a cross, as thou wast; but the
world is thickly set with trials, to which our Lord
Himsdf gives the name of the cross. These we
must bear with patience, if we would have part with
Jesus in His glory. Pray for us, 0 Simeon, that
henceforth we may be more faithful ; that we may
never more become rebels to our duty; and that
we may repair the faults we have so often committed
by infringing the law of our God.

Februaby 22

SAINT PETEK'S CHAIR AT ANTIOCH

We are called upon, a second time, to honour
St. Peter's chair: first, it was his pontificate in
Rome; to-day, it is his episcopate at Antioch.
The seven years spent by the prince of the apostles
in the second of these cities, were the grandest glory
she ever had ; and they are too important a portion
of the life of St. Peter to be passed by without
being noticed in the Christian cycle.

Three years had elapsed since our Lord's Ascen-
sion. The Church had already been made fruitful
by martyrdom, and from Jerusalem she had spread
into distant countries. Antioch, the first of the
cities of Asia, had received the Gospel ; and it was
1 St. Matt. xii. 50.

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FEBRUARY 22. ST. PETER'S CHAIR AT ANTIOCH 281

there that those who professed the faith of Jesus
were first called Christians. Jerusalem was doomed
to destruction for having not only refused to
acknowledge, but even crucified, the Messias: it
was time for Peter, in whom resided the supreme
power, to deprive the faithless city of the honour
she had heretofore enjoyed, of possessing within her
walls the chair of the apostolate. It was towards
the Gentiles that the Holy Spirit drove those clouds,
which were shown to Isaias as the symbol of the
holy apostles. 1 Accordingly, it is in Antioch, the
third capital of the Eoman Empire, that Peter
first places the august throne, on which, as vice-
gerent of Christ, he presides over the universal
Church.

But the progress of the apostles was so rapid ; the
conquests they made, in spite of every opposition,
were so extensive, that the vicar of Christ was in-
spired to leave Antioch, after he had honoured it
with the chair during the space of seven years.
Alexandria, the second city of the empire, is also to
be made a see of Peter; and Eome, the capital of
the world, awaits the grand privilege for which
God has long been preparing her. Onwards, then,
does the prince advance, bearing with him the
destinies of the Church ; where he fixes his last
abode, and where he dies, there will he have his
successor in his sublime dignity of vicar of Christ.
He leaves Antioch, making one of his disciples,
Evodius, its bishop. Evodius succeeds Peter as
bishop of Antioch ; but that see is not to inherit the
headship of the Church, which goes whithersoever
Peter goes. He sends Mark, another of his disciples,
to take possession, in his name, of Alexandria ; and
this Church he would have to be the second in the
world, and though he has not ruled it in person, he
raises it above that of Antioch. This done, he
1 Isa. lx. 8.

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goes to Eome, where he permanently establishes
that chair, on which he will live, and teach, and
rule, in his successors, to the end of time.

And here we have the origin of the three great
patriarchal sees, which were the object of so much
veneration in the early ages: the first is Eome,
invested with all the prerogatives of the prince of
the apostles, which, when dying, he transmitted to
her ; the second is Alexandria, which owes her pre-
eminence to Peter's adopting her as his second
see ; the third is Antioch, whither he repaired in
person, when he left Jerusalem to bring to the
Gentiles the grace of adoption. If, therefore,
Antioch is below Alexandria in rank, Alexandria
never enjoyed the honour granted to Antioch, of
having been governed, in person, by him whom
Christ appointed to be the supreme pastor of His
Church. Nothing, then, could be more just, than
that Antioch should be honoured, as having, for
seven years, had the privilege of being the centre of
Christendom; and this is the object of to-day's
feast.

The children of the Church have a right to feel a
special interest in every solemnity that is kept in
memory of St. Peter. The father's feast is a feast
for the whole family ; for to him it owes its very
life. If there be but one fold, it is because there is
but one Shepherd. Let us, then, honour Peter's
divine prerogative, to which Christianity owes its
preservation; and let us often reflect upon the
obligations we are under to the apostolic see. On
the feast of the chair at Rome, we saw how faith is
taught, and maintained, and propagated by the
mother-Church, which has inherited the promises
made to Peter. To-day, let us consider the apostolic
see as the sole source of the legitimate power,
whereby mankind is ruled and governed in all that
concerns eternal salvation.

FEBRUARY 22. ST. PETER'S CHAIR AT ANTIOCH 283

Our Saviour said to Peter : ' To thee will I give
the keys of the kingdom of heaven,' 1 that is to say,
of the Church. He said to him on another occasion :
' Feed My lambs, feed My sheep.' 2 So that Peter
is prince; for, in the language of the sacred
Scriptures, keys denote princely power : he is also
pastor, and universal pastor ; for the whole flock is
comprised under the two terms, lambs and sheep.
And yet there are other pastors in every portion of
the Christian world. The bishops, whom the Holy
Ghost hath placed to rule the Church of God, 3
govern, in his name, their respective dioceses, and
are also pastors. How comes it that the keys,
which were given to Peter, are found in other hands
than his? The Catholic Church explains the
difficulty to us by her tradition. She says to us, by
Tertullian: 'Christ gave the keys to Peter, and
through him to the Church.' 4 By St. Optatus of
Milevum : ' For the sake of unity, Peter was made
the first among all the apostles, and he alone
received the keys, that he might give them to the
rest.' 5 By St. Gregory of Nyssa : ' It is through
Peter that Christ gave to bishops the keys of their
heavenly prerogative.' 6 By St. Leo the Great : ' If
our Lord willed that there should be something
common to Peter and the rest of the princes of His
Church, it was only on this condition, that what-
soever He gave to the rest, He gave it to them
through Peter.' 7

Yes, the episcopate is most sacred, for it comes
from the hands of Jesus Christ through Peter and
his successors. Such is the unanimous teaching of
Catholic tradition, which is in keeping with the
language used by the Boman pontiffs, from the

1 St. Matt. xvi. 19.
3 Acts xx. 28.

6 Contra Parmenianum, lib. vii.

7 In Annzv. asmmjot., serm. iv.

2 St. John xxi. 15, 17.
4 Scorpiac, cap. x.
6 Opp. 9 torn. iii.

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earliest ages, who have always spoken of the dignity
of bishops as consisting in their being ' called to a
share of their own solicitude.' Hence St. Cyprian
does not hesitate to say that ' our Saviour, wishing
to establish the episcopal dignity and constitute
His Church, says to Peter : "To thee will I give the
keys of the kingdom of heaven "; and here we
have both the institution of bishops, and the con-
stitution of the Church.' 1 This same doctrine is
clearly stated in a letter written to Pope St. Sym-
machus by St. Cesarius of Aries,' who lived in the
fifth century: 'The episcopate flows from the
blessed apostle Peter ; and consequently, it belongs
to your holiness to prescribe to the several Churches
the rules which they are to follow.' 2 This funda-
mental principle, which St. Leo the Great has so
ably and eloquently developed (as we have seen on
the feast of the chair at Rome, January 18), this
principle, which is taught us by universal tradition,
is laid down with all possible precision in the
magnificent letters, still extant, of Pope St. Inno-
cent I., who preceded St. Leo by several years.
Thus he writes to the Council of Carthage, that
'the episcopate, with all its authority, emanates
from the apostolic see ';* to the Council of Milevum,
that ' bishops must look upon Peter as the source
whence both their name and their dignity are
derived '; 4 to St. Victricius, bishop of Rouen, that
' the apostolate and the episcopate both owe their
origin to Peter.' 6

Controversy is not our object. All we aim at by
giving these quotations from the fathers on the
prerogatives of Peter's chair, is to excite the faith-
ful to be devoted to it and venerate it. This we
have endeavoured to do, by showing them that this
chair is the source of the spiritual authority, which,

1 Epist. xxxiii. 2 Ibid., x. 3 Ibid., xxix.

4 Ibid., xxx. 6 Ibid., ii.

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FEBRUARY 22. ST. PETER'S CHAIR AT ANTIOCH 285

in its several degrees, rules and sanctifies them.
All spiritual authority comes from Peter ; all comes
from the bishop of Borne, in whom Peter will con-
tinue to govern the Church to the end of time. Jesus
Christ is the founder of the episcopate; it is the
Holy Ghost who establishes bishops to rule the
Church ; but the mission and the institution, which
assign the pastor his flock, and the flock its pastor,
these are given by Jesus Christ and the Holy
Ghost through the ministry of Peter and his
successors.

How sacred, how divine, is this authority of the
keys, which is first given by heaven itself to the
Eoman Pontiff ; then is delegated by him to the
prelates of the Church ; and thus guides and blesses
the whole Christian world ! The apostolic see has
varied its mode of transmitting such an authority
according to the circumstances of the several ages ;
but the one source of the whole power was always
the same, the chair of Peter. We have already
seen how, at the commencement, there were three
chairs : Eome, Alexandria, and Antioch ; and all
three were sources of the canonical institution of the
bishops of their respective provinces ; but they were
all three chairs of Peter, for they were founded by
him that they might preside over their patriarchates,
as St. Leo, 1 St. Gelasius, 2 and St. Gregory the
Great, 3 expressly teach. But of these three chairs,
the Pontiff of Eome had his authority and his
institution from heaven ; whereas, the two other
patriarchs could not exercise their rights, until they
were recognized and confirmed by him who was
Peter's successor, as vicar of Christ. Later on, two
other sees were added to these first three : but it
was only by the consent of the Eoman Pontiff that

1 Epist. civ. Ad Anatolium,

s Condi. Romanwn. Labb., torn, iv.

3 Epist. Ad Eulogvum.

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Constantinople and Jerusalem obtained such an
honour. Let us notice, too, the difference there is
between the accidental honours conferred on four of
these Churches, and the divine prerogative of the
Church of Eome. By God's permission, the sees
of Alexandria, Antioch, Constantinople, and Jeru-
salem, were defiled by heresy ; they became chairs
of pestilence j 1 and having corrupted the faith they
received from Eome, they could not transmit to
others the mission they themselves had forfeited.
Sad indeed was the ruin of such pillars as these !
Peter's hand had placed them in the Church. They
had merited the love and veneration of men ; but
they fell ; and their fall gave one more proof of the
solidity of that edifice, which Christ Himself had
built on Peter. The unity of the Church was made
more visible. Obliged by the treachery of her own
favoured children to deprive them of the privileges
they had received from her, Rome was, more
evidently than ever, the sole source of pastoral
power.

We, then, both priests and people, have a right
to know whence our pastors have received their
power. From whose hand have they received the
keys? If their mission come from the apostolic
see, let us honour and obey them, for they are sent
to us by Jesus Christ, who has invested them,
through Peter, with His own authority. If they
claim our obedience without having been sent by
the bishop of Eome, we must refuse to receive
them, for they are not acknowledged by Christ
as His ministers. The holy anointing may have
conferred on them the sacred character of the
episcopate : it matters not ; they must be as aliens
to us, for they have not been sent, they are not
pastors.

Thus it is that the divine Founder of the Church,
1 Ps. i. l.

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FEBRUARY 22. ST. PETER'S CHAIR AT ANTIOCH 287

who willed that she should be a city seated on a
mountain, 1 gave her visibility ; it was an essential
requisite; for since all were called to enter her
pale, all must be able to see her. But He was not
satisfied with this. He moreover willed that the
spiritual power exercised by 'her pastors should
come from a visible source, so that the faithful
might have a sure means of verifying the claims of
those who were io guide them in His name. Our
Lord (we say it reverently) owed this to us ; for, on
the last day, He will not receive us as His children,
unless we shall have been members of His Church,
and have lived in union with Him by the ministry
of pastors lawfully constituted. Honour, then, and
submission to Jesus in His vicar ! honour and
submission to the vicar of Christ in the pastors he
sends !

As a tribute of our devotion to the prince of the
apostles, let us recite, in his honour, the following
hymn, composed by St. Peter Damian :

HYMN

Senatus apostolici
Princeps, et prseco Domini :
Pastor prime fidelium,
Custodi gregem creditum.

Per pascua virentia,
Nos verbi fruge recrea :
Refectas oves praevius
Caulis infer coelestibus.

Supernae claves januae
Tibi, Petre, sunt traditae :
Tuisque patent legibus
Terrena cum coelestibus.

O prince of the apostolic
senate ! Herald of our Lord !
First pastor of the faithful !
watch over the flock entrusted
to thee.

Lead us through verdant
pastures, feeding us with the
nourishment of the word ;
and lead us, thus fed, into the
heavenly fold, whither thou
hast already gone.

To thee, Peter, have been
delivered the keys of heaven's
gate ; and all things, both in
heaven and on earth, acknow-
ledge thy authority.

1 St. Matt. v. 14,

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SEPTtJAGHESIMA

Tu petram verse fidei,
Tu basim sedificii
Fundas, in qua Catholica
Fixa surgit Ecclesia.

Umbra tua, dum graderis,
Fit medicina languidis ;
Textrinis usa vestium
Sprevit Tabitha feretrum.

Catena vinctum gemina,
Virtus solvit angelica ;
Veste sunipta cum caligis,
Patescunt fores carceris.

Sit Patri laus ingenito,
Sit decus Unigenito,
Sit utriusque parili
Majestas summa FlaminL

Amen. *

'Tis thou that choosest the
city where is to be established
the rock of the true faith, the
foundation of the building, on
which the Catholic Church
stands immovable.

Thy shadow, as thou passest
by, heals the sick ; and Tabitha,
that made garments for the
poor, was raised to life at thy
bidding.

Bound with two chains,
thou wast set free by an
angel's power ; he bids thee
put on thy garments and thy
sandals, and lo ! the prison-
door is opened.

To the Father unbegotten,
and to the only-begotten Son,
and to the coequal Spirit of
them both, be praise and kingly
highest power. Amen.

Glory be to thee, 0 prince of the apostles, on thy
chair at Antioch, where thou didst for seven years
preside over the universal Church ! How magni-
ficent are the stations of thy apostolate ! Jerusalem,
Antioch, Alexandria (by thy disciple Mark), and
Rome, these are the cities which have been honoured
by thy august chair. After Eome, Antioch was the
longest graced by its presence: justly, therefore,
do we honour this Church, which was thus made,
by thee, the mother and mistress of all other
Churches. Alas ! all her beauty has now left her ;
her faith is dead ; she is in bondage to the Saracen.
Save her, take her once more under thy power,
bring her into allegiance to Eome, where thou hast
thy chair, not for seven years only, but for all ages.
The gates of hell have let loose the fury of every
tempest upon thee, firm rock of the Church ! and
we ourselves have seen the immortal chair banished
for a time from Eome. The words of St. Ambrose
then came to our minds : ( Where Peter is, there is

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FEBRUARY 23. ST. PETER DAMIAN

289

the Church.' How could we despair ? Did we not
know, that it was God's inspiration which made
thee choose Eome for the fixed resting-place of thy
throne ? No human will can put asunder what God
has united ; the bishop of Rome must ever be the
vicar of Christ ; and the vicar of Christ, let sacri-
lege and persecution banish him as they will, must
ever be the bishop of Eome. Holy apostle ! calm
the wildness of the tempest, lest the weak should
take scandal. Beseech our Lord that He permit
not the residence of thy successor to be disturbed in
that holy city, which has been chosen for so great
an honour. If it be that her inhabitants deserve
punishment for their offences, spare them for the
sake of their brethren of the rest of the world ; and
pray for them, that their faith may once more
become what it was when St. Paul praised it, and
said to them : ' Your faith is spoken of in the whole
world.' 1

February 28

SAINT PETEE DAMIAN, CARDINAL AND
DOCTOE OP THE CHUECH

It is the feast of the austere reformer of the eleventh
century, Peter Damian, the precursor of the holy
pontiff Gregory VII., that we are called upon
to celebrate to-day. To him is due in part that
glorious regeneration, which was effected at that
troubled period when judgment had to begin
at the house of God. 2 The life he had led under
the monastic rule had fitted him for the great
contest. So zealously did he withstand the disorders
and abuses of his times, that we may attribute to
him, at least in great measure, the ardent faith of

1 Kom. i. 8. * 1 St. Peter iv. 17.

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the two centuries which followed the scandals of
the tenth. The Church ranks him among her
doctors, on account of his admirable writings : and
his penitential life ought to excite us to be fervent
in the work we have in hand, the work of our
conversion. *

The following lessons, read by the Church, on
this feast, give us a sketch of our saint's life :

Petrus, Ravennae honestis
parentibus natus, adhuc
lactens a matre numerosae
prolis pertaesa abjicitur, sed
domesticae mulieris opera
semivivus exceptus ac re-
creates, genitrici ad huma-
nitatis sensum revocatae
redditiir. Utroque orbatus
parente, tamquam vile rnan-
cipium sub aspera fratris
tutela duram servitutem
exercuit. ReligionisinDeum
ac pietatis erga patrem egre-
gium tunc specimen dedit;
inventum siquidem forte
nummum non propriae me-
diae sublevandae, sed sacer-
doti qui divinum sacrifi-
cium ad illius expiationem
offerret, erogavit. A Damia-
no fratre, a quo, uti fertur,
cognomentum accepit, be-
nigne receptus, ejus cur a
litteris eruditur, in quibus
brevi tantum profecit, ut
magistris admirationi esset.
Quum autem liberalibus
scientiis floreret et nomine,
eas cum laude docuit. In-
terim ut corpus rationi sub-
deret, sub mollibus vestibus
cilicium adhibuit. jejuniis,
vigiliis, et orationibus soler-
ter insistens. Calente ju-
venta, dum carnis stimulis

Peter was born at Ravenna,
of respectable parents. His
mother, wearied with the care
of a large family, abandoned
him when a babe ; but one of
her female servants found him
in an almost dying state, and
took care of him, until such
time as the mother, repenting
of her unnatural conduct, con-
sented to treat him as her
child. After the death of his
parents, one of his brothers, a
most harsh man, took him as
a servant, or more truly as his
slave. It was about this period
of his life that he performed
an action, which evinced his
virtue and his filial piety.
He happened to find a sum
of money : but instead of
using it for his own wants, he
gave it to a priest, begging
him to offer up the holy sa-
crifice for the repose of his
father's soul. Another of his
brothers, called Damian (after
whom, it is said, he was named),
had him educated ; and so
rapid and so great was the
progress he made in his studies,
that he was the admiration
of his masters. He became
such a proficient in the liberal
sciences, that he was made to
teach them in the public

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FEBRUARY 23. ST. PETER DAMIAN 291

acriter urgeretur, insultan- schools, which he did with

tium libidinum faces rigen- great success. During all this

tibus fluvii inersus aquis time, it was his study to bring

noctu extinguebat : turn his body into subjection to the

venerabilia quaeque loca spirit ; and to this end, he wore

obire, totumque psalterium a hair-shirt under an out-

recitare consueverat. Ope wardly comfortable dress, and

assidua pauperes levabat, practised frequent fasting,

quibus frequenter pastis watching, and prayer. Being

convivio, propriis ipse mani- in the very ardour of youth,

bus ministrabat. and being cruelly buffeted by

plunge himself into a frozen
pool of water, that he might
quench the impure flame
which tormented him ; or he
would make pilgrimages to
holy sanctuaries, and recite
the entire psalter. His charities
to the poor were unceasing,
and when he provided them
with a meal, which was fre-
quently, he would wait upon
them himself.

Perficiendse magis vitse Out of a desire to lead a still
causa, in Avellanensi Eugu- more perfect life, he became
binse dicecesis ceenobio, a religious in the monastery
Ordini monachorum san- of Avellino, in the diocese of
ctse Crucis Fontis Avellanae, Gubbio, of the Order of the
a beato Ludulpho sancti monks of holy Cross of Fon-
Romualdi discipulo fundato, tavellana, which was founded
nomen dedit. Non ita multo by the blessed Ludolphus, a
post in monasterium Pom- disciple of St. Romuald. Being
posianum, mox in ccenobium sent by his abbot, not very
Sancti Vincentii Petrse Per- long after, first to the inonas-
tusse ab abbate suo missus, tery of Pomposia, and then to
utrumque asceterium verbo that of Saint Vincent of Pietra-
sacro, prseclaris institution^ Pertusa, he edified both
bus et moribus excoluit. houses by his preaching, ad-
Ad suos revocatus, post mirable teaching, and holy
praesidis obitum Avellani- life. At the death of the
tarum familise praeficitur, abbot of Avellino, he was re-
quam novis variis in locis called to that monastery, and
extructis domiciliis, et san- was made its superior. The
ctissimis institutis ita auxit, institute was so benefited by
ut alter ejus Ordinis parens his government, not only by

19—2

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ac praecipuum ornamentum
jure sit habitus. Salutarem
Petri sollicitudinem alia
quoque diversi instituti
coenobia, canonicorum con-
ventus, et populi sunt
experti. Urbinati dioecesi
non uno nomine profuit :
Theuzoni episcopo in causa
gravissima assedit, ipsum-
que in recte administrando
episcopatu consilio et opera
juvit. Divinorum contem-
platione, corporis macera-
tionibus, caeterisque spectatae
sanctimoniae exemplis excel-
luit. His motus Stephanus
Nonus, Pontifex maximus,
eum licet invitum et relu-
ctantem sanctae Eomanae
Ecclesiae Cardinalem creavit,
et Ostiensem episcopum.
Quas Petrus dignitates splen-
didissimis virtutibus, et con-
sent aneis episcopali mini-
sterio operibus gessit.

Difficillimo tempore Eo-
manae Ecclesise summis-
que Pontificibus doctrina,
legationibus, aliisque sus-
ceptis laboribus mirifice
adfuit. Adversus Nicolaita-
rum et Simoniacam haere-
ses ad mortem usque stre-
nue decertavit. Hujusmodi
depulsis malis, Mediolanen-
sem Ecclesise Eomanae con-
ciliavit. Benedicto, et Ca-
daloo, falsis Pontificibus,

the new monasteries which he
founded in several places, but
also by the very saintly regu-
lations he drew up, that he
was justly looked upon as the
second founder of the Order,
and its brightest ornament.
Houses of other Orders, canons,
yea, entire congregations of the
faithful, were benefited by
Peter's enlightened zeal. He
was a benefactor, in more
ways than one, to the dio-
cese of Urbino : he aided the
bishop Theuzo in a most im-
portant suit, and assisted him,
both by advice and work, in
the right administration of his
diocese. His spirit of holy
contemplation, his corporal
austerities, and the saintly
tenor of his whole conduct,
gained for him so high a repu-
tation, that Pope Stephen IX.,
in spite of Peter's extreme
reluctance, created him Car-
dinal of the holy Eoman
Church and bishop of Ostia.
The saint proved himself wor-
thy of these honours by the
exercise of the most eminent
virtues, and by the faithful
discharge of his episcopal
office.

It would be impossible to
describe the services he ren-
dered to the Church and the
sovereign Pontiffs, during
those most trying times, by
his learning, his prudence as
legate, and his untiring zeal.
His life was one continued
struggle against simony, and
the heresy of the Nicolaites.
He purged the Church of
Milan of these disorders, and
brought her into subjection

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FEBRUARY 23. ST. PETER DAMIAN 298

fortiter restitit. Henricum
quartum Germanise regem
ab iniquo uxoris divortio
deterruit : Kavennates ad
debita Eomano Pontifici ob-
sequia revocatos sacris resti-
tuit. Canonicos Veliternos
ad sanctions vitae leges corn-
posuit. In provincia praeser-
tim Urbinate vix ulla fuit
episcopalis ecclesia, de qua
Petrus non sit bene meritus :
Eugubinam, quam aliquan-
do creditam habuit, multis
levavit incommodis : alias
alibi, quando oportuit, per-
inde curavit, ac si suae es-
sent tutelae commissae. Car-
dinalatu, et episcopali di-
gnitate depositis, nihil de
pristina juvandi proximos
sedulitate remisit. Jejunium
sextae feriae in honorem
sanctae crucis Jesu Christi,
horarias beatae Dei Genitri-
cis preces, ej usque die Sab-
bat o cultum propagavit. In-
ferendae quoque sibi verbe-
rationis morem ad patrato-
rum scelerum expiationem
provexit. Demum sanctita-
te, doctrina, miraculis, et
praeclare actis illustris, dum
e Eavennate legatione re-
diret, Faventiae octavo Ka-
lendas Martii migravit ad
Christum. Ejus corpus ibi-
dem apud Cistercienses mul-
tis miraculis clarum fre-
quenti populorum venera-
tione colitur. Ipsum Faven-
tini non semel in praesenti
discrimine propitium ex-
perti, patronum apud Deum
delegerunt: Leo vero duo-
decimus, Pontifex maximus,
Omcium Missamque in ejus

to the Holy See. He courage-
ously resisted the anti-popes
Benedict and Cadolaus. He
deterred Henry IV., king of
Germany, from an unjust di-
vorce of his wife. He restored
the people of Eavenna to
their allegiance to the Eoman
Pontiff, and absolved them
from 'interdict. He reformed
the abuses which had crept
in among the canons of Vel-
letri. There was scarcely a
singlo cathedral church in the
province of Urbino that had
not experienced the bene-
ficial effects of Peter's holy
zeal : thus, that of Gubbio,
which was for some time un-
der his care, was relieved by
him of many evils ; and other
churches, that needed his help,
found him as earnest for their
welfare as though he were
their own bishop. When he
obtained permission to resign
his dignity as Cardinal and
his bishopric, he relented no-
thing of his former charity,
but was equally ready in
doing good to all. He was
instrumental in propagating
many devout practices ; among
these may be mentioned, fast-
ing on Fridays in honour of
the holy cross ; the reciting
the Little Office of our Lady ;
the keeping the Saturday as
a day especially devoted to
Mary ; the taking of the
discipline in expiation of past
sins. At length, after a life
which had edified the world
by holiness, learning, miracles,
and glorious works, on his
return from Eavenna, whither
he had been sent as legate,

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SEPTUAGESIMA

honorem tamquam confes- he slept in Christ, on the
soris pontificis, quae aliqui- eighth of the Calends of March
bus in dioecesibus, atque in (February 23), at Faenza.
OrdineCanialdulensiumjam His relics, which are kept in
celebrabantur, ex Sacrorum the Cistercian church of that
Eituum Congregationis con- town, are devoutly honoured
sulto, addita doctoris quali- by the faithful, and many
tate, ad universam extendit miracles are wrought at the
Ecclesiam. holy shrine. The inhabitants

of Faenza have chosen him
as the patron of their city,
having several times experi-
enced his protection when
threatened by danger. His
Mass and Office, which were
kept under the rite of con-
fessor and bishop, had been
long observed in several dio-
ceses, and by the Camaldolese
Order; but they were extend-
ed to the whole Church by a
decree of the Congregation
of Sacred Bites, which was
approved by Pope Leo XII.,
who also added to the name
of the saint the title of
Doctor.

Thy soul was inflamed by the zeal of God's house,
0 Peter ! God gave thee to His Church in those sad
times when the wickedness of the world had robbed
her of well-nigh all her beauty. Thou hadst the
spirit of an Elias within thee, and it gave thee
courage to waken the servants of the Lord : they
had slept, and while they were asleep, the enemy
came, and the field was oversown with tares. 1
Then did better days dawn for the bride of Christ ;
the promises made by our Lord were fulfilled ; but
who was the friend of the bridegroom ? 2 Who was
the chief instrument used by God to bring back to
His house its ancient beauty ? A saint who bore the
glorious name of Peter Damian ! In those days, the

i St. Matt. xiii. 25. 2 St. John iii. 29.

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FEBRUARY 23. ST. PETER DAMIAN 295

sanctuary was degraded by secular interference.
The princes of the earth said : ' Let us possess the
sanctuary of God for an inheritance.' 1 The Church,
which God intended to be free, was but a slave, in
the power of the rulers of this world ; and the vices,
which are inherent to human weakness, defiled the
temple. But God had pity on the bride of Christ, and
for her deliverance He would use human agency :
He chose thee, Peter, as His principal co-operator
in restoring order. Thy example and thy labours
prepared the way for Gregory, the faithful and
dauntless Hildebrand, into whose hands the keys
were no sooner placed, than the work of regenera-
tion was completed. Thou hast fought the good
fight ; thou art now in thy rest ; but thy love of
the Church, and thy power to help, are greater than
ever. Watch, then, over her interests. Obtain for
her pastors that apostolic energy and courage,
which alone can cope with enemies so determined
as hers are. Obtain for her priests the holiness
which God demands from them that are the salt of
the earth. 2 Obtain for the faithful the respect and
obedience they owe to those who direct them in the
path of salvation. Thou wast not only the apostle,
thou wast moreover the model, of penance in the
midst of a corrupt age ; pray for us, that we may
be eager to atone for our sins by works of mortifi-
cation. Excite within our souls the remembrance
of the sufferings of our Eedeemer, that so His
Passion may urge us to repentance and hope.
Increase our confidence in Mary, the refuge of
sinners, and make us, like thyself, full of filial
affection towards her, and of zeal that she may be
honoured and loved by those who are around us.

i Ps. lxxxii. 13. 2 St. Matt. v. 13.

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February 24

SAINT MATHIAS, APOSTLE

In leap-year, the feast of St Mathias is kept on
February 25

An apostle of Jesus Christ, St. Mathias, is one of
the blessed choir which the Church would have
us honour during the season of Septuagesima.
Mathias was one of the first to follow our Saviour ;
and he was an eye-witness of all His divine actions
up to the very day of the Ascension. He was one
of the seventy-two disciples ; but our Lord had not
conferred upon him the dignity of an apostle.
And yet, he was to have this great glory, for it was
of him that David spoke, when he prophesied that
another should take the bishopric 1 left vacant by
the apostasy of Judas the traitor. In the interval
between Jesus' Ascension and the descent of the
Holy Ghost, the apostolic college had to complete
the mystic number fixed by our Lord Himself, so
that there might be the twelve on that solemn day,
when the Church, filled with the Holy Ghost, was
to manifest herself to the Synagogue. The lot fell
on Mathias ; 2 he shared with his brother-apostles
the persecution in Jerusalem, and, when the time
came for the ambassadors of Christ to separate, he
set out for the countries allotted to him. Tradition
tells us that these were Cappadocia and the pro-
vinces bordering on the Caspian Sea.

The virtues, labours, and sufferings of St. Mathias
have not been handed down to us : this explains the
lack of proper lessons on his life, such as we have
for the feasts of the rest of the apostles. Clement
of Alexandria records in his writings several sayings

1 Ps. cviii. 8; Acts i. 20. 2 Acts i. 26.

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FEBRUARY 24. ST. MATHIAS

297

of our holy apostle. One of these is so very appro-
priate to the spirit of the present season, that we
consider it a duty to quote it. ' It behoves us to
combat the flesh, and make use of it, without pam-
pering it by unlawful gratifications. As to the
soul, we must develop her power by faith and
knowledge.' 1 How profound is the teaching con-
tained in these few words ! Sin has deranged the
order which the Creator had established. It gave
the outward man such a tendency to grovel in
things which degrade him, that the only means left
us for the restoration of the image and likeness of
God unto which we were created, is the forcible
subjection of the body to the spirit. But the spirit
itself, that is, the soul, was also impaired by original
sin, and her inclinations were made prone to evil ;
what is to be her protection ? Faith and knowledge.
Faith humbles her, and then exalts and rewards
her ; and the reward is knowledge. Here we have
a summary of what the Church teaches us during
the two seasons of Septuagesima and Lent. Let us
thank the holy apostle, on this his feast, for leaving
us such a lesson of spiritual wisdom and fortitude.
The same traditions, which give us some slight
information regarding the holy life of St. Mathias,
tell us that his apostolic labours were rewarded
with the palm of martyrdom. Let us celebrate his
triumph by the following stanzas, which are taken
from the Mensea of the Greeks.

HYMN

(Die IX. Augwti)
Mathia beate, Eden spiri- O blessed Mathias ! spiritual
Eden! thou didst flow, like
a full river, from the divine
fountain ; thou didst water
the earth with thy mystic

tualis, fontibus divinis ut
fluvius inundans scaturisti,
et mysticis terrain irrigasti
rivulis, et illam fructiferam

1 Stromat., lib. iii., cap. iv.

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SEPTUAGESIMA

reddidisti ; ideo deprecare
Dominum ut animabus no-
stris pacem concedat et ma-
gnam misericordiam.

Mathia apostole, divinum
replevisti collegium ex quo
Judas ceciderat, et divinis
sapientum sermonuni tuo-
rum fulgoribus tenebras
fugasti idololatriae, virtute
Spiritus sancti ; et nunc de-
precare Dominuni, ut men-
tibus nostris concedat pacem
et magnam misericordiam.

Ut multifrugiferum pal-
mitem te Vitis vera direxit,
colentem uvam quae salutis
vinum profundit; illud bi-
bentes qui detinebantur igno-
rantia, erroris temulentiam
rejecerunt.

Erroris axes, iniquitatis
currus, verbi Dei ipse cur-
rus factus, gloriose, in per-
petuum contrivisti ; et ido-
lolatras, et columnas et tem-
pi a radicitus divina virtute
destruxisti, Trinitatis vero
templa sedificasti claman-
tia : Populi, superexaltate
Christum in saecula.

Ut spirituale coelum ap-
paruisti, enarrans gloriam
unigeniti Filii Dei ineffabi-
lem, Mathia venerabilis ;
fulgur Spiritus sancti, pisca-
tor errantium, lumen divinae
claritatis, mysteriorum do-
ctor ; ipsum in laetitia una-
nimi voce celebremus.

rivulets, and make it fruitful.
Do thou, therefore, beseech the
Lord that he grant peace and
much mercy to our souls.

O apostle Mathias ! thou
didst complete the sacred col-
lege, from which Judas had
fallen; and by the power of
the Holy Ghost, thou didst
put to flight the darkness of
idolatry by the admirable light-
nings of thy wise words. Do
thou now beseech the Lord
that he grant peace and much
mercy to our souls.

He that is the true Vine
sent thee, a fruitful branch,
bearing the grapes that give
out the wine of salvation. When
they drank it that before were
slaves to ignorance, they turned
from the drunkenness of error.

Being made, 0 glorious
Mathias, the chariot of God's
word, thou didst break for
ever the wheels of error, and
the chariots of iniquity. By
the divine power, thou didst
defeat the idolaters, and de-
stroy the pillars and the tem-
ples ; but thou didst build up
to the Trinity other temples,
which echoed with these words :
All ye people, praise Christ
above all for ever !

O venerable Mathias ! thou,
like a spiritual firmament,
didst proclaim the glory of
the only-begotten Son of God.
Let us with one glad voice
celebrate the praise of this
apostle, who was effulgent with
the Holy Ghost ; he was the
fisher of them that had gone
astray, the light that reflected
the divine brightness, the
teacher of the mysteries.

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FEBRUARY 26. ST. MARGARET OF CORTONA 299

Amicum te dixit Salvator,
suis obtemperantem inan-
datis, beate apostole, et
ipsius regni hseredem, et
cum ipso sedentem in throno
in futura terribili die, sa-
pientissime Mathia, collegii
duodenarii apostolorum
comple men turn.

Crucis velamine instru-
ctor, vitse sseviens mare tra-
jecisti, beate, et ad requiei
portum pervenisti ; et nunc
lsetus cum apostolorum
choro judicum altissimo ad-
stare digneris, Dominum pro
nobis exorans misericordem.

Lampas aureo nitore ful-
gens, Spiritus sancti elly-
chnio ardens, lingua tua
apparuit, extranea combu-
rens dogmata, extraneum
extinguens ignem, o sapiens
Mathia, lucem fulgurans
sedentibus in tenebris igno-
rantiae.

O blessed apostle! the Sa-
viour called thee his friend,
because thou didst keep his
commandments. Thou art
heir to his kingdom, and
thou art to sit with him,
on a throne, at the last
terrible day, O most wise
Mathias, who didst complete
the number of the apostolic
college.

Guided by the sail of the
cross, thou, O blessed one,
didst pass over the troubled
sea of life, and didst reach the
haven of rest. Do thou now
vouchsafe to join the glad
choir of the apostles, and be-
seech the infinite Judge, that
he would show himself a mer-
ciful Lord unto us.

Thy tongue was a bright
lamp of glittering gold, burn-
ing with the flame of the Holy
Ghost. Thou didst consume
all strange doctrines, thou
didst quench all fire that was
profane, and to them that sat
in the darkness of ignorance,
thou, O wise Mathias, didst
show a brilliant light.

February 26

SAINT. MAEGAEET OP COETONA, PENITENT

Close to the faithful virgins, who form the court
of Jesus, there stand those holy women, whose re-
pentance has merited for them a prominent place
in the calendar of the Church. They are the bright
trophies of God's mercy. . They expiated their sins
by a life of penance ; the tears of their compunction

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SEPTUAGrESIMA

wiped away their guilt ; He that is purity itself has
found them worthy of His love, and, when pharisees
affect to be shocked at His allowing them to be near
Him, He warmly defends them. Foremost among
these is Mary Magdalene, to whom much was for-
given, because she loved much ; x but there are two
on the list of penitent saints whose names shine
most brightly on the calendar of this portion of the
year ; and who were, like Mary Magdalene, ardent
in their love of the divine Master, whom they had
once offended: these are, Mary of Egypt, and
Margaret of Cortona. It is the second of these who
to-day tells us the consoling truth that if sin
separate us from God, penance has the power not
only of disarming His anger, but of forming
between God and the sinner that ineffable bond of
love, which the apostle alludes to when he says :
'Where sin hath abounded, grace hath more
abounded.' 2

Let us study the virtues of the illustrious penitent
of the thirteenth century. They are thus summed
up by the Church in the lessons of to-day's feast.

Margarita, a loco dormiti- Margaret of Cortona (so

onis Cortonensis appellata, called from the town where

Laviani in Tuscia ortum she died), was born at Alviano

habuit. Primis adolescentise in Tuscany. In her early

suae annis mundi volupta- youth she was a slave to the

tibus capta, in Montis Poli- pleasures of this world, and

tiani civitate, vanam et led a vain and sinful life in

lubricam vitam duxit : sed the city of Montepulciano.

cum amasium ab hostibus Her attention was, one day,

foede transfossum, indicio attracted by a dog, which

canis in fovea sub strue li- seemed to wish her to follow

gnorum tumulatum fortuito it. She did so, and it led her to

reperisset, illico facta est a pile of wood which covered

manus Domini super earn, a large hole. Looking in,

quae magno culparum su- she saw the body of her lover,

arum mcerore tacta, exiit whose enemies had murdered

foras et flevit amare. Itaque him, and thrown his mangled

i St. Luke vii. 47. 2 Rom. v. 20.

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FEBRUARY 26. ST. MARGARET OF CORTONA 301

Lavianum reversa, crine
detonso, neglecto capite,
pullaque veste contecta,
erroribus suis mundique
illecebris nuntium misit ;
inque sedibus Deo sacris
fune ad collum alligato,
humi procumbens, ab om-
nibus quos antea inoribus
suis palam offenderat, ve-
niam exoravit. Mox Corto-
nam profecta, in cinere et
cilicio ab se lsesam Dei
majestatem placare studuit,
donee post triennale virtu-
tum experimentum a Fra-
tribus Minoribus spiritualis
vitae ducibus, Tertii Ordinis
habitum impetravit. Ube-
res exinde lacrymse ei fami-
liares fuerunt, atque ima
suspiria tanta animi contri-
tione ducta, ut diu elinguis
consisteret. Lectulus nuda
humus, cervical lapis aut
lignum porrexit ; atque ita
noctes insomnes in ccele-
stium meditatione trahere
consuevit, nullum amplius
pravum desiderium per-
pessa, dum bonus spiritus
promptior infirmam carnem
ad subeundos labores eri-
gebat.

corpse into that place. She
suddenly felt that the hand of
God was upon her, and being
overwhelmed with intense
sorrow for her sins, she went
forth, and wept bitterly. She
returned to Alviano, cut
off her hair, laid aside her
trinkets, and, putting on a
dark-coloured dress, she aban-
doned her evil ways and the
pleasures of the world. She
was to be found in the
churches, with a rope tied
round her neck, prostrate on
the ground, and imploring
pardon of all whom she had
scandalized by her past life.
She shortly afterwards set out
for Cortona, and there, in sack-
cloth and ashes, she sought
how she might appease the
divine anger. For three years
did she try herself in the
practice of every virtue : and
at the end of that time, she
obtained permission from the
Friars Minors (under whose
spiritual guidance she had
placed herself), to receive the
habit of the Third Order.
From that time forward, her
tears were almost incessant;
and the sighs which deep con-
trition wrung from her heart
were such as to leave her
speechless for hours. Her
bed was the naked ground ;
and her pillow, a stone or
piece of wood : so that she
frequently passed whole nights
in heavenly contemplation.
Evil desires no longer tor-
mented her, for her fervent
spirit was so prompt, that the
weak flesh was made to labour
and obey.

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A daemone insidiis, fu-
nestisque conatibus laces-
sita, inulier fortis hostem,
ex verbis detectum, semel
atque iterum invicta repu-
lit. Ad eludendum vanae
gloriae lenocinium, quo a
malo spiritu petebatur,
praeteritos mores suos per
vicos et plateas alta voce
accusare non destitit, omni
supplicio se ream incla-
mans ; nec, nisi a confessa-
rio deterrita, in speciosam
faciem, olim impuri amoris
causam, saevire abstinuit,
aegre ferens suam formam
longa carnis maceratione
non aboleri. Quibus aliis-
que magnae pcenitentiae ar-
guments, suorum crimi-
num labe expiata, atque ita
de se triumphatrix, ut sen-
sus plane omnes a mundi
illecebris custodiret, digna
facta est quae saepe Domini
consuetudine frueretur.
Ejusdem quoque Christi et
Virginis Matris dolorum,
quod ipsa ardenter expetie-
rat, particeps facta, cunctis
sensibus destituta, et vere
mortua interdum visa est.
Ad earn proinde veluti ad
perfectionis magistram, ex
dissitis etiam regionibus
plurimi conveniebant : ipsa
vero ccelesti, quo erat per-
fusa, lumine, cordium se-
creta, conscientias homi-
num, imo et peccata in
remotis licet partibus Deum
offendentium cum dolore et
lacrymis detegens, summa-
que in Deum et proximum
charitate fervens, ingentem
animarum fructum operata

The devil spared neither
snares nor violent assaults,
whereby to lead ber from her
holy purpose : but she, like a
strong woman, detected him
by his words, and drove him
from her. This wicked spirit
having tempted her to vain
glory, she went into the streets,
and cried out with a loud
voice, that she had been a
great sinner, and deserved the
worst of punishments. It was
obedience to her confessor
that alone prevented her from
disfiguring her features, which
had been the cause of much
sin : for the long and severe
penance she had imposed on
herself had not impaired her
beauty. By these and such
like exercises of a mortified
life, she cleansed her soul from
the stains of her sins, and
gained such a victory over
herself, that the allurements
of the world had not the
slightest effect upon her, and
our Lord rewarded her by
frequently visiting her. She
also received the grace she so
ardently desired, of being
allowed to have a share in the
sufferings of Jesus and Mary ;
so much so, indeed, that, at
times, she lay perfectly un-
conscious, as though she were
.really dead. All this made
her be looked up to as a guide
in the path of perfection, and
persons would come to her,
even from distant countries, in
order to seek her counsel. By
the heavenly light granted her,
she could read the hearts and
consciences of others, and
could see the sins committed

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FEBRUARY 2ft ST. MARGARET OF CORTONA 803

est. iEgris ad se venienti-
bus salutem, obsessis a
dsemone liberationem im-
petravit. Puerum defun-
ctuin, lugente matre, ad vi-
tam reduxit. Imminentes
bellorum tumultus assiduis
orationibus sedavit. Deni-
que Bummse pietatis operi-
bus vivos et mortuos sibi
demeruit.

Tot Sanctis operibus occu-
pata, de rigore, quo assi-
due corpus suum exercebat,
nihil remisit, neque a studio
coslestia meditandi se avelH
passa est, in utroque vitae
genere plane admiranda,
utramque sororem, Magda-
lenam et Martham, refe-
rens. Tandem pro se Do-
minum orans, ut ex hac valle
lacryinaruin sursum in cue-
lestem patriam evocaretur,
exaudita est oratio ejus, die
atque hora dormitionis ei
patefactis. Meritis itaque
et laborious plena, ac coele-
stibus donis cumulata, coepit
corporis viribus destitui,
perque dies decern et septem
nullo cibo, sed divinis tan-
tum colloquiis refecta est :
turn sanctissimis Ecclesise
sacramentis rite susceptis,
vultu hilari, atque oculis in
ccelum conversis, octavo Ka-

against our Lord in various
parts of the world, for which
she would offer up, in atone-
ment, her own sorrow and
tears. Great indeed was the
good she effected by the ardent
charity she bore to God and
her neighbour. She healed
the sick who came to her,
and drove out the devil from
such as were possessed. A
mother besought her, with
many tears, to restore her
child to life, which she did.
Her prayers more than once
averted war, when on the
point of being declared. In
a word, both the living and
the dead experienced the ef-
fects of her unbounded
charity.

While engaged in these
manifold holy works, she re-
lented not in the severity of
her bodily mortifications, or
in her contemplation of hea-
venly things. The two lives
of Mary and Martha were
admirably blended together
in her ; and rich in the merits
of each, she besought our Lord
to take her from this vale of
tears, and give her to enter
the heavenly country. Her
prayer was heard, and the day
and the hour of her death were
revealed to her. Laden with
meritorious works and divine
favours, her bodily strength
began to fail. For the last
seventeen days of her life her
only food was that of conver-
sation with her Creator. At
length, after receiving the
inost holy Sacraments of the
Church, with a face beaming
with joy, and her eyes raised

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SEPTUAGBSIMA

lendas Martias, anno aetatis
quinquagesimo, suae conver-
sionis vigesimo tertio, hu-
manae vero salutis millesimo
ducentesimo nonagesimo
septimo, felix migravit ad
Sponsum. Corpus in hanc
usque diem vegetum, incor-
ruptum, illsesum et suaviter
olens, summa religione co-
litur in ecclesia fratrum Mi-
norum, quae jam ab eadem
Margarita appellatur. Mira-
culis continuo floruit ; qui-
bus permoti Bomani Ponti-
fices, ad augendum ejus cul-
tum plurima liberaliter in-
dulserunt. Benedictus vero
decimus tertius, in festo
Pentecostes, die sexta de-
cima Maii anni millesimi
septingentesimi vigesimi oc-
tavi, solemnem ejus canoni-
zationem religiosissime ce-
lebravit.

up to heaven, her happy soul
fled to its divine Spouse, on
the eighth of the Calends of
March (February 22), in the
fiftieth year of her age, the
twenty-third of her conversion,
and in the year of our Lord
one thousand two hundred
and ninety- seven. Her body,
which, even to this day, is
fresh, incorrupt, and unaltered,
and sheds a sweet fragrance,
is devoutly honoured in the
church (called after her
Saint Margaret' 8) belonging
to the Friars Minors. The
many miracles which have
been wrought at her shrine,
have induced the Sovereign
Pontiffs to promote devotion
to Saint Margaret by the
grant of many spiritual fa-
vours. She was canonized,
with great solemnity, by Pope
Benedict XIII., on May 16,
which was the feast of Pente-
cost, in the year 1728.

If the angels of God rejoiced on. the day of thy
conversion, when Margaret the sinner became the
heroic and saintly penitent, what a grand feast
must they have kept when thy soul left this world,
and they led thee to the eternal nuptials with the
Lamb ! Thou art one of the brightest trophies of
divine mercy, and when we think of the saint of
Cortona, our hearts glow with hope. We are
sinners ; we have deserved hell ; and yet, when we
hear thy name, heaven and mercy seem so near to
us, yea, even to us. Margaret of Cortona ! see how
like we are to thee in thy weakness, and thy
wanderings from the fold; but thou forcest us to
hope that we may, like - thee, be converted, do
penance, and reach heaven at last. The instrument

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MARCH 4. ST. CASIMIR

805

of thy conversion was death ; and is not death busy
enough around us ? The sight of that corpse taught
thee, and with an irresistible eloquence, that sin is
madness, for it exposes the soul to fall into infinite
misery; how comes it that death is almost daily
telling us that life is uncertain, and that our eternal
lot may be decided at any hour, and yet the lesson
is so lost upon us? We are hard-hearted sinners,
and we need thy prayers, 0 fervent lover of Jesus !
The Church will soon preach to us the great
Memento; she *will tell us that we are but dust, and
into dust must speedily return. Oh that this
warning might detach us from the world and our-
selves, and man us to the resolution of penance,
that port of salvation for them that have suffered
shipwreck ! Oh that it might excite within us the
desire of returning to that God, who knows not how
to resist the poor soul who comes to Him after all
her sins, throws herself into the bosom of His
mercy, and asks Him to forgive ! Thy example
proves that we may hope for every grace. Pray for
us, and exercise in our favour that maternal charity
which filled thy heart even when thou wast living
here below.

March 4

SAINT CASIMIR, CONFESSOE

It is from a court that we are to be taught to-day
the most heroic virtues. Casimir is a prince ; he is
surrounded by all the allurements of youth and
luxury; and yet he passes through the snares of
the world with as much safety and prudence, as
though he were an angel in human form, flis
example shows us what we may do. The world has
not smiled on us as it did on Casimir; but how

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SEPTUAGBSIMA

much we have loved it ! If we have gone so far as
to make it our idol, we must now break what we
have adored, and give our service to the sovereign
Lord, who alone has a right to it. When we read
the lives of the saints, and find that persons who
were in the ordinary walks of life practised extra-
ordinary virtues, we are inclined to think that they
were not exposed to great temptations, or that the
misfortunes they met with in the world made them
give themselves up unreservedly to God's service.
Such interpretations of the actions of the saints are
shallow and false, for they ignore this great fact,
that there is no condition or state, however humble,
in which man has not to combat the evil inclina-
tions of his heart, and that corrupt nature alone is
strong enough to lead him to sin. But in such a
saint as Casimir we have no difficulty in recognizing
that all his Christian energy was from God, and
not from any natural source ; and we rightly
conclude that we, who have the same good God, may
well hope that this season of spiritual regeneration
will change and better us. Casimir preferred death
to sin. But is not every Christian bound to be
thus minded every hour of the day ? And yet, such
is the infatuation produced by the pleasures or
advantages of this present life, that we every day
see men plunging themselves into sin, which is the
death of the soul; and this, not for the sake of
saving the life of the body, but for a vile and
transient gratification, which is oftentimes contrary
to their temporal interests. What stronger proof
could there be than this, of the sad effects produced
in us by original sin ? The examples of the saints
are given us as a light to lead us in the right path,
let us follow it, and we shall be saved. Besides, we
have a powerful aid in their merits and intercession :
let us take courage at the thought that these friends
of God have a most affectionate compassion for us

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MAKCH 4. ST. CASIMIR

807

their brethren, who are surrounded by so many and
great dangers.

The Church, in her liturgy, thus describes to us
the virtues of our young prince :

Casimirus, patre Casimi-
ro, matre Elisabetha Au-
striaca, Poloniae regibus or-
tus, a pueritia sub optimis
magistris pietate, et bonis
artibus instructus, juveniles
artus aspero domabat cili-
cio, et assiduis extenuabat
jejuniis. Regii spreta lecti
mollitie, dura cubabat hu-
mo, et clam intempesta
nocte, prse foribus templo-
rum pronus in terra cQvi-
nam exorabat clementiam.
In Christi contemplanda
Passione assiduus, Missa-
rum solemniis adeo erecta in
Deum mente solebat adesse,
ut extra se rapi videretur.

Catholicam promo vere fi-
dem summopere studuit, et
Ruthenorum schisma abo-
lere ; quapropter Casimirum
patrem induxit,ut legem fer-
ret, ne schismatici nova tem-
pla construerent, nec Vetera
collabentia restaurarent.
Erga pauperes et calamita-
tibus oppressos beneficus et
misericors, patris et defen-
soris egenorum nomen obti-
nuit. Virginitatem, quam
ab incunabulis servavit illae-
sam, sub extremo vitae ter-
mino fortiter asseruit, dum
gravi pressus infirmitate,

Casimir was the son of Ca-
isimir, king of Poland, and of
Elizabeth of Austria. He was
put, when quite a boy, under
the care of the best masters,
who trained him to piety and
learning. He brought his body
into subjection by wearing a
hair-shirt, and by frequent
fasting. He could not endure
the soft bed which is given to
kings, but lay on the hard
floor, and during the night,
he used privately to steal from
his room, and go to the
church, where, prostrate be-
fore the door, he besought
God to have mercy on him.
The Passion of Christ was his
favourite subject of medita-
tion ; and when he assisted at
Mass, his mind was so fixed
on God, that he seemed to be
in one long ecstasy.

Great was his zeal for the
propagation of the Catholic
faith, and the suppression of
the Russian schism. He per-
suaded the king, his father, to
pass a law, forbidding the
schismatics to build new
churches, or to repair those
which had fallen to ruin.
Such was his charity for the
poor and air sufferers, that he
went under the name of the
father and defender of the
poor. During his last illness,
he nobly evinced his love of
purity, which virtue he had
maintained unsullied during
20—2

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SBPTUAGESIMA

mori potius, quam castita-
tisjacturam ex medicorum
oonsilio subire, constanter
decrevit.

his whole life. He was suffer-
ing a cruel malady; but he
courageously preferred to die,
rather than suffer the loss of
his chastity, whereby his phy-
sicians advised him to purchase
his cure.

* Being made perfect in a
short space of time, and rich
in virtue and merit, after
having foretold the day of his
death, he breathed forth his
soul into the hands of his God,
in the twenty-fifth year of his
age, surrounded by priests and
religious. His body was taken
to Vilna, and was honoured by
many miracles. A young girl
was raised to life at his shrine ;
the blind recovered their sight,
the lame the use of their
limbs, and the sick their
health. He appeared to a
small army of Lithuanians,
who were unexpectedly at-
tacked by a large force, and
gave them the victory over the
enemy. Leo X. was induced
by all these miracles to enrol
him among the saints.

Enjoy thy well-earned rest in heaven, 0 Casimir !
Neither the world with all its riches, nor the court
with all its pleasures/ could distract thy heart from
the eternal joys it alone coveted and loved. Thy life
was short, but full of merit. The remembrance of
heaven made thee forget the earth. God yielded to
the impatience of thy desire to be with Him, and
took thee speedily from among men. Thy life,
though most innocent, was one of penance, for
knowing the evil tendencies of corrupt nature, thou
hadst a dread of a life of comfort. When shall we
be made to understand that penance is a debt we
6we to Godj a 4§bt of expiation for the sins we have

Consummatus in brevi,
virtutibus et meritis plenus,
prsenuntiato mortis die, in-
ter sacerdotum, et religio-
sorum choros spiritum Deo
reddidit, anno setatis vige-
simo quinto. Corpus Vil-
nam delatum multis claret
miraculis. Etenim, praeter-
quam quod puella defuncta
vitam, caeci visum, claudi
gressum, et varii infirmi
sanitatem ad ejus sepul-
chrum recuperarunt. Li-
thuanis exiguo numero ad
potentissimi hostis inspera-
tam irruptionem trepidan-
tibus in aere apparens, in-
signem tribuit victoriam.
Quibus permotus Leo deci-
mus, eumdem sanctorum
catalogo adscripsit.

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MARCH 6. SS. PERPETUA AND FELICITAS 809

committed against Him ? Thou didst prefer death
to sin ; obtain for us a fear of sin, that greatest of
all the evils that can befall us, because it is an evil
which strikes at God Himself. Pray for us during
this holy season, which is intended as a preparation
for penance; impress our minds with the truths
now put before us. The Christian world is honour-
ing thee to-day ; repay its homage by thy blessing.
Poland, thy fatherland, is in mourning ; comfort
her. She was once the bulwark of the Church, and
kept back the* invasion of schism, heresy, and
infidelity ; and now she is crushed by tyrants, who
seek to rob her of her faith. Pray for her that she
may be freed from her oppressors, and, by regain-
ing her ancient zeal for the faith, be preserved from
the apostasy into which her enemies are seeking to
drive her.

March 6

SAINTS PEBPETUA AND FELICITAS,
MARTYES

The real feast of these two illustrious heroines of
the faith is to-morrow, which is the anniversary of
their martyrdom and triumph ; but the memory of
the angel of the schools, St. Thomas of Aquin,
shines so brightly on the seventh of March, that it
almost eclipses the two glorious stars of Africa. In
consequence of this, the Holy See allows certain
Churches to anticipate their feast, and keep it to-
day. We take advantage of this permission, and
at once offer to the Christian reader the glorious
spectacle of which Carthage was the scene in the
year 208. Nothing could give us a clearer idea of
that spirit of the Gospel, according to which we are
now studying to conform our whole life. Here are
two women, two mothers ; God asks great sacrifices

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SEPTUAGESIMA

from them ; He asks them to give Him their lives,
nay, more than their lives ; and they obey with that
simplicity and devotedness which made Abraham
merit to be the father of believers.

Their two names, as St. Augustine observes, are a
presage of what awaits them in heaven : a perpetual
felicity. The example they set of Christian forti-
tude, is, of itself, a victory, which secures to the
true faith a triumph in the land of Africa. St.
Cyprian will soon follow them, with his bold and
eloquent appeal to the African Christians, inspiring
them to die for their faith : . but his words, grand
as they are, are less touching than the few pages
written by the hand of the brave Perpetua, who,
though only twenty-two years of age, relates, with
all the self-possession of an angel, the trials she had
to go through for God ; and when she has to hurry
off to the amphitheatre, she puts her pen into
another's hand, bidding him go on where she leaves
off, and write the rest of the battle. As we read
these charming pages, we seem to be in the company
of the martyrs ; the power of divine grace, which
could produce such heroism amidst a people de-
moralized by paganism, appears so great that even
we grow courageous ; and the very fact that the
instruments employed by God for the destruction of
the pagan world were frequently women, induces
us to say with St. John Chrysostom: 'I feel an
indescribable pleasure in reading the "Acts of the
Martyrs " ; but when the martyr is a woman, my
enthusiasm is doubled. For the frailer the instru-
ment, the greater is the grace, the brighter the
trophy, the grander the victory ; and this, not
because of her weakness, but because the devil is
conquered by her, by whom he once conquered us.
He conquered by a woman, and now a woman
conquers him. She that was once his weapon, is
now his destroyer, brave and invincible. That first

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MARCH 6. SS. PERPETUA AND FELICITAS 311

one sinned, and died ; this one died that she might
not sin. Eve was flushed by a lying promise, and
broke the law of God ; our heroine disdained to live,
when her living was to depend on her breaking her
faith to Him who was her dearest Lord. What
excuse, after this, for men, if they be soft and
cowards ? Can they hope for pardon, when women
fought the holy battle with such brave, and manly,
and generous hearts ?' 1

The lessons appointed to be read on the feast of
our two saints, give us the principal incidents of
their martyrdom. The passage from the account
written by Perpetua herself, which is quoted in
these lessons, will make some of our readers long
to read the whole of what she has left us. They
will find it in our first volume of the ' Acts of the
Martyrs.'

Severo imperatore, appre-
hensi sunt in Africa adoles-
centes catechumeni, Revo-
catus et Felicitas conserva
ejus, Saturninus et Secun-
dulus : inter quos et Vivia
Perpetua, honeste nata, li-
beraliter instituta, matrona-
liter nupta, habens filium
ad ubera. Erat autem ipsa
annorum circiter viginti
duorum. Haec ordinem mar-
tyrii sui conscriptum manu
sua reliquit. Quum adhuc,
inquit, cum persecutoribus
essemus, et me pater aver-
tere, pro sua affectione, per-
severaret : Pater, inquio,
aliud me dicere non possum,
nisi quod sum Christiana.
Tunc pater, motus in hoc
verbo, misit se in me, ut ocu-
los mini erueret. Sed vexavit

During the reign of the
Emperor Severus, several cate-
chumens were apprehended at
Carthage, in Africa. Among
these were Revocatus and his
fellow- servant Felicitas, Sa-
turninus and Secundulus, and
Vivia Perpetua, a lady by
birth and education, who was
married to a man of wealth.
Perpetua was about twenty-
two years of age, and was
suckling an infant. She has
left us the following particulars
of her martyrdom. * As soon
as our persecutors had ap-
prehended us, my father came
to me, and out of his great
love for me, he tried to
make me change my resolu-
tion. I said to him : " Father,
I cannot consent to call
myself other than what I am,

1 Homil. de diver sis novi Testamenti locis.

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tantum ; et prof ectus est
victus cum argumentis dia-
boli. In spatio paucorum
dierum baptizati sunius :
mihi autem Spiritus dicta vit
nihil aliud petendum in
aqua, nisi sufferentiam car-
nis. Post paucos dies, reci-
pimur in carcerem : et ex-
pavi, quia nunquam exper-
ta eram tales tenebras. Mox
rumor cucurrit ut audiremur.
Super venit autem et de civi-
tate pater meus, consum-
ptus tsedio ; et ascendit ad
me, ut me dejiceret, dicens :
Miserere, filia, canis meis ;
miserere patri, si dignus
sum a te pater vocari. A-
spice ad fratres tuos, aspice
ad matrem tuam : aspice ad
filium tuum, qui post te vi-
vere non poterit. Depone
animos, ne universos nos
extermines. Haec dicebat
pater pro sua pietate : se ad
pedes meos jactans, et la-
crymis non fiham, sed domi-
nant me vocabat. Et ego
dolebam canos patris mei :
quod solus de passione mea
gavisurus non esset de toto
genere meo. Et confortavi
eum, dicens : Hoc net quod
Deus voluerit. Scito enim
nos non in nostra potestate
esse constitutos, sed in Dei.
Et recessit a me contrista-
tus.

a Christian." At these words,
he rushed at me threatening to
tear out my eyes. But he only
struck me, and then he left me,
when he found that the argu-
ments suggested to him by the
devil, were of no avail. A few
days after this, we were bap-
tized ; and the Holy Ghost in-
spired me to look on this Bap-
tism as a preparation for bodily
suffering. A few more days
elapsed, and we were sent to
prison. I was terrified, for I
was not accustomed to such
darkness. The report soon
spread that we were to be
brought to trial..' My father
left the city, for he was heart-
broken, and he came to me,
hoping to shake my purpose.
These were his words to me :
"My child, have pity on my
old age. Have pity on thy
father, if I deserve to be called
father. Think of thy brothers,
think of thy mother, think of
thy son, who cannot live when
thou art gone. Give up this
mad purpose, or thou wilt bring
misery upon thy family."
Whilst saying this, which he
did out of love for me, he threw
himself at my feet, and wept
bitterly, and said he besought
this of me not as his child, but
as his lady. I was moved to
tears to see my aged parent in
this, grief, for I knew that he
was the only one of my family
that would not rejoice at my
being a martyr. I tried to con-
sole him, and said : " I will do
whatsoever God shall ordain.
Thou knowest that we belong to
God, and not to ourselves. ' ' He
then left me, and was very sad.

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MARCH 6. SS. PERPETUA AND FELICITAS 313

Alio die, quum prande-
remus, subito rapti sumus
ut audiremur : et perveni-
ruus ad forum. Ascendimus
in catasta. Interrogati cae-
teri confessi sunt. Ventum
est et ad me. Et apparuit
pater illico cum filio meo :
et extraxit me de gradu, et
dixit supplicans: Miserere
infantL Et Hilarianus pro-
curator : Parce, inquit, canis
patris tui, parce infante
pueri : f ac sacrum pro salute
imperatorum. Et ego re-
spondi : Non facio : Chri-
stiana sum. Tunc nos uni-
versos pronuntiat et damnat
ad bestias: et hilares de-
scendimus ad carcerem. Sed
quia consueverat a me in-
fans mammas accipere, et
mecum in carcere manere,
statim mitto ad patrem,
postulans infantem. Sed
pater dare noluit: et, quo-
modo Deus voluit, neque ille
amplius mammas desidera-
vit, neque mihi fervorem
fecerunt. Atque hoc scripsit
beata Perpetua usque in pri-
die certaminis. Felicitas
vero, quae praegnans octo
jam mensium fuerat appre-
hensa, instante spectaculi
die, in magno erat luctu,
ne propter ventrem differre-
tur. Sed et commartyres
ejus graviter contristaban-
tur, ne tarn bonam sociam
in via ejusdem spei relin-
querent. Conjuncto itaque
gemitu, ad Dominum ora-
tionem fuderunt ante ter-
tium diem muneris. Statim
post orationem dolores earn
invaserunt. Et quum in par-

* On the following day, as we
were taking our repast, they
came upon us suddenly, and
summoned us to trial. We
reached the forum. We were
made to mount a platform.
My companions were ques-
tioned, and they confessed the
faith. My turn came next,
and I immediately saw my
father approaching towards
me, holding my infant son.
He drew me from the platform,
and besought me, saying :
"Have pity on thy babe!"
Hilarian, too, the governor,
said to me : " Have pity on thy
aged father, have pity on thy
babe! Offer up sacrifice for
the emperors." I answered
him : "I cannot; I am a Chris-
tian." Whereupon, he sen-
tences all of us to be devoured
by the wild beasts ; and we,
full of joy, return to our prison.
But as I had hitherto always
had my child with me in prison,
and fed him at my breasts, I
immediately sent word to my
father, beseeching him to let *
him come to me. He refused;
and from that moment, neither
the babe asked for the breast,
nor did I suffer inconvenience ;
for God thus willed it.' All
this is taken from the written
account left us by the blessed
Perpetua, and it brings us to
the day before she was put to
death. As regards Felicitas,
she was in the eighth month
of her pregnancy, when she was
apprehended. The day of the
public shows was near at hand,
and the fear that her martyr-
dom would be deferred on
account of her being with child,

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tu laborans doleret, ait illi made her very sad. Her fellow-
quidam ex ministris : Quae martys, too, felt much for her,
sic modo doles, quid facies for they could not bear the
objecta bestiis, quas con- thought of seeing so worthy a
tempsisti quum sacrificare companion disappointed in the
noluisti ? Et ilia respondit : hope, she had in common with
Modo ego patior quod patior : themselves, of so soon reaching
illic autem alius erit in me heaven. Uniting, therefore, in
qui patietur pro me; quia prayer, they with tears be-
et ego pro illo passura sum. sought God in her behalf. It
Ita enixa est puellam, quam was but three days before the
sibi quaedam soror in filiam public shows. No sooner was
educavit. their prayer ended, than Felici-

tas was seized with pain. One
of the gaolers, who overheard
her moaning, cried out : * If
this pain seem to thee so great,
what wilt thou do when thou
art being devoured by the wild
beasts, which thou pretendedst
to heed not when thou wast
told to offer sacrifice.' She
answered : * What I am suffer-
ing now, it is indeed I that
suffer ; but there, there will be
another in me, who will suffer
for me, because I shall be suffer-
ing for him.' She was delivered
of a daughter, and one of our
sisters adopted the infant as
her own.

Illuxit dies victories illo- The day of their victory
rum : et processerunt de dawned. They left their prison
carcere in amphitheatrum, for the amphitheatre, cheerful,
quasi in cesium, hilares, and with faces beaming with
vultu decori : si forte, gau- joy, as though they were going
dio paventes, non timore. to heaven. They were excited,
Sequebatur Perpetua pla- but it was from delight, not
cido vultu, et pedum inces- from fear. The last in the
su ut matrona Christi di- group was Perpetua. Her
lecta : vigorem oculorum placid look, her noble gait,
suorum dejiciens ab omni- betrayed the Christian matron,
um conspectu. Item Feli- She passed through the crowd
citas, salvam se peperisse and saw no one, for her beauti-
gaudens, ut ad bestias pu- ful eyes were fixed upon the
gnaret. Illis ferocissiinam ground. By her side was
vaccam diabolus prsepa- Felicitas, rejoicing that her

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MARCH 6. SS. PERPETUA AND FELICITAS 815

ravit. Itaque reticulis in-
dutse producuntur. Indu-
citur prior Perpetua. Ja-
ctata est et concidit in
lumbos : et ut conspexit
tunicam a latere discissam
ad velamentum femorum
adduxit, pudoris potius me-
mor quam doloris. Dehine
requisita et dispersos capil-
los infibulavit. Non enini
decebat martyreni dispersis
capillis pati : ne in sua glo-
ria plangere videretur. Ita
surrexit ; et elisam Felicita-
tem quum vidisset, accessit
et manum ei tradidit, et
sublevavit illam. Et ambae
pariter steterunt : et populi
duritia devicta, revocatae
sunt in portam Sanaviva-
riam. Ilhc Perpetua, quasi
a somno expergita, adeo in
spiritu et extasi fuerat, cir-
cumspicere coepit : et stu-
pentibus omnibus, ait :
Quando producimur ad vac-
cam illam, nescio. Et quum
audisset quod jam evenerat ;
non prius credidit, nisi
quasdam notas vexationis
in corpore et habitu suo re-
cognovisset. Exinde accer-
situm fratrem suum, et
catechumenum Busticum
nomine, allocuta est eos,
dicens : In fide state, et in-
vicem omnes diligite ; et
passionibus nostris ne scan-
dalizemini.

Secundulum Deus matu-
riore exitu de saeculo adhuc

safe delivery enabled her to
encounter the wild beasts.
The devil had prepared a savage
cow for them. They were put
into a net. Perpetua was
brought forward the first. She
was tossed into the air, and
fell upon her back. Observing
that one side of her dress was
torn, she adjusted it, heedless
of her pain, because thoughtful
for modesty. Having recovered
from the fall, she put up her
hair which was dishevelled by
the shock, for it was not seemly
that a martyr should win her
palm and have the appearance
of one distracted by grief. This
done, she stood up. Seeing
Felicitas thrown down she went
to her, and giving her hand to
her, raised her from the ground.
Both were now ready for a
fresh attack; but the people
were moved to pity, and the
martyrs were led to the gate
called Sana - Vivaria. There
Perpetua, like one that is
roused from sleep, awoke from
the deep ecstasy of her spirit.
She looked around her, and
said to the astonished multi-
tude : 4 When will the cow
attack us?' They told her
that it had already attacked
them. She could not believe
it, until her wounds and torn
dress reminded her of what
had happened. Then beckon-
ing to her brother, and to a
catechumen named Rusticus,
she thus spoke to them: 4 Be
stanch in the faith, and love
one another, and be not shocked
at our sufferings.'

God had already taken
Secundulus from this world;

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in carcere evocaverat. Sa-
turninus et Revocatus leo-
pardum experti, etiam ab
urso vexati sunt. Saturus
apro oblatus est ; deinde ad
ursum tractus, qui de cavea
prodire noluit : itaque bis
illsesus revocatur. In fine
spectaculi, leopardo obje-
ctus, deuno morsu ejus tanto
perfusus est sanguine, ut
populus revertenti illi se-
cundi Baptismatis testimo-
nium reclamaverit : Salvum
lotum, salvum lotum. Exin-
de jam exanimis, prosterni-
tur cum cseteris ad jugula-
tionem solito loco. Et quum
populus illos in medium
postularet, ut gladio pene-
trante in eorem corpore,
oculos suos comites homi-
cidii adjungeret; ultro sur-
rexerunt, et se quo volebat
populus transtulerunt : ante
jam osculati invicem, ut
martyrium per solemnia pa-
cis consummarent. Caeteri
quidem immobiles et cum
silentio ferrum receperunt :
multo magis Saturus, qui
prior reddidit spiritum. Per-
petua autem, ut aliquid do-
loris gustaret, inter costas
puncta exululavit ; et erran-
tem dexteram tirunculi gla-
diatoris ipsa in jugulum
suum posuit. Fortasse tanta
femina aliter non potuisset
occidi, quia ab immundo
spiritu timebatur, nisi ipsa
voluisset.

' for he died while he was in the
prison. Saturninus and Revo-
catus were exposed first to a
leopard, and then to a bear.
Saturus was exposed to a boar,
and then to a bear, which would
not come out of its den ; thus
was he twice left uninjured;
but at the close of the games,
he was thrown to a leopard,
which bit him so severely, that
he was all covered with blood,
and as he was taken from the
amphitheatre, the people jeered
at him for this second Baptism,
and said : ' Saved, washed !
Saved, washed !' He was then
carried off, dying as he was, to
the appointed place, there to be
dispatched by the sword, with
the rest. But the people de-
manded that they should be
led back to the middle of the
amphitheatre, that their eyes
might feast on the sight, and
watch the sword as it pierced
them. The martyrs hearing
their request, cheerfully stood
up, and marched to the place
where the people would have
them go; but first they em-
braced one another, that the
sacrifice of their martyrdom
might be consummated with
the solemn kiss of peace. They
all received the fatal stroke
without a movement or a
moan; Saturus being the first
to expire. Perpetua was per-
mitted to feel more than the
rest. Her executioner, who was
a novice in his work, thrust
his sword through her ribs:
she slightly moaned, then took
his right hand, and point-
ing his 8 word towards her
throat, told him that that was

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MARCH 6. SS. PERPETUA AND PBLICITAS 817

the place to strike. Perhaps it
was that such a woman could
not be otherwise slain than by
her own consent, for the un-
clean spirit feared her.

The Holy See has approved of the three following
hymns composed in honour of our two martyrs.
We unite them under one conclusion.

HYMN

Christi sponsa piis laudi-
bus efferat
Binas impavido pectore fe-

minas :
In sexu fragili corda virilia
Hymnis pangat ovanti-
bus.

Ad lucem genitae sole sub
Africo,

Nunc ambae pugiles actibus

inclytis
In toto radiant orbe : mi-
cantibus
Fulgent tempora laureis.
Exornat generis Perpetu-
am decus ;
Sponso connubiis juncta re-

centibus
Clarescit ; sed honor hanc
trahit altior :
Christi foedera prsetulit.
Se Eegis famulam libera
t profitens,
Dum servile juguin Felicitas
subit :

Ad luctam properans gres-
sibus seroulis,
Palmas ad similes volat.
Frustra Perpetuam fleti-
bus et minis
Impugnat genitor : quae si-
mul angitur,

Let the Church, the bride of
Christ, celebrate in holy praise,
the two dauntless women ; and
sing, in joyous hymns, how the
weaker sex had here two manly
hearts.

Both were born in Afric's
sunny land; and now both
shine throughout the whole
world as the two glorious com-
batants, wearing bright laurels
on their brows.

Perpetua is honoured by her
fellow-citizens as being of high
birth, and had but recently
contracted an honourable mar-
riage. But there was an honour
far higher, in her eyes, the love
and service of Christ.

Felicitas, though she served
an earthly master, was free in
this, that she was a servant of
the great King. Like Perpetua,
she thirsts for battle ; and like
her, she culls a palm.

In vain did Perpetua's father
strive, by tears and threats, to
make her deny her faith. She,
on her side was full of grief,

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SEPTU AGE SIM A

Errantem miserans. Oscula
filio

Lactenti dedit ultima.

Terris Eva parens quae
mala contulit,
Horum sentit onus Felicitas
grave;

Nunc et passa sibi partu-
riens gemit,
Mox passura Deo libens.

Coeli Perpetuse panditur
ostium ;
Inspectare datur : jam sibi
praelia

Exortura videt ; sed requiem
Deus

Post certamina conferet.
Tangit scala domos aurea
coelitum :
Ast utrumque latus cuspi-

dibus riget ;
Lapsos terribihs faucibus
excipit
Hanc infra recubans
draco.

Ascendas, mulier, nec

draco terreat ;
Contritumque caput sit tibi

pro gradu,
Per quern sidereos incipias

pede

Orbes scandere concito.
Hortus deliciis jam patet
affluens,
In quo mulget oves pastor

amabilis :
Hue optata venis, filia : sic .
ait,

Hanc dulci recreans cibo.

In circum rapitur : fcedus
et horrida
Occurrit specie vir gladium
vibrans ;

and pity at seeing him a victim
of error. Her babe was taken
from her ; she kissed him and
was content.

Felicitas begins her sufferings
by those cruel pangs which Eve,
our mother, brought upon the
earth. Now, in child-birth, she
suffers for herself, and she
moans ; but, in her martyrdom,
she suffers for her God, and
she rejoices.

The gate of heaven is thrown
open to Perpetua, and she is
permitted to look within. She
there learns that a contest
awaits her, but that, after the
battle, God will grant her
repose.

She sees a golden ladder
reaching to the palace of
heaven ; but both its sides are
armed with spikes, and at its
foot lies an angry dragon, which
devours them that fall.

Ascend, Perpetua! fear not
the dragon. Trample on his
head, and make it a stepping-
stone, whereby thou mayst
quickly mount to the starry
land above.

There shalt thou find a para-
dise of delights, where the
loving shepherd caresses his
sheep. 'Thou art welcome
here, my daughter!' Thus
did he address the martyr, and
then gave her to eat of sweetest
food.

In another vision, she
thought she was hurried to the
amphitheatre. There she was
met by a man, whose face was

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MARCH 6. SS. PBRPETUA AND FELICITAS 319

Dejectus teritur femineo
pede.

Victrix, suscipe praemia.

Luxit clara dies, vincere
qua datur
Athletis Domini. Pergite

martyres :
Omnia Perpetuam curia
co3litum,
Et te, Felicitas, cupit.
Quassat Perpetuae mem-
bra tenerrima,
Elidit sociam bellua. Te
soror

Stans, o Felicitas, ad nova

praelia
Erectam reparat manu.
E coelo pugilum respiciens

Deus

Certamen, geminas ad bra-

vium vocat.
Emiso properet sanguine

spiritus,
In Christi remeans sinum.
Optatus penetrat corpora

martyrum
Lictoris gladius : sed tre-

pidam manum
Fortis Perpetuae dextera di-

rigit,

Praebens guttura cuspidi.
Nunc, o magnanimae,
gaudia quae manent
In Sponsi thalamo carpite

jugiter.
Vos exempla dedi't: praesi-
dium potens
Vestris ferte clientibus.
Laus aeterna Patri, laus
quoque Filio ;
Par individuo gloria Fla-
mini ;

swarth and terrible to look at.
He brandished his sword. She
encountered him, threw him
on the ground, and trampled
on his head. A cry was heard :
1 Thou hast conquered I Come,
take the prize V

But at length came the glo-
rious day of victory for the
soldiers of Christ. On, mar-
tyrs, to the field I Perpetua
and Felicitas ! the court of
heaven is longing to receive
you!

The wild beast rushes upon
them, tossing, tearing, and
wounding their tender limbs.
See, Felicitas I thy sister's
hand emboldens thee to renew
the fight.

God looks down from heaven
on the two brave combatants,
and calls them to the prize.
Their blood streams from the
wounds, and their spirits speed
their way to the bosom of
Christ.

The sword, the welcome
sword, is thrust; the martyrs
die, all save Perpetua ; bravely
she takes the trembling lictor's
hand, and offering him her
neck, tells him his surest aim
is there.

Go now, brave-hearted ones,
to him who is your Spouse,
and there eternally enjoy the
bliss he has in store for you.
He gave you to us as models ;
Oh, show your power, and help
us your clients.

Eternal glory be to the
Father, and to the Son, and
to the coequal Spirit ! And
let every choir in Christian

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SEBTUAGESIMA

In cunctis resonet Christia- lands sound forth its praise
dum choris to the grace bestowed on the

Virtus martyribus data. martyrs. Amen.
Amen.

Perpetua ! Felicitas ! 0 glorious and prophetic
names, which come like two bright stars of March,
pouring out upon us your rays of light and life !
You are heard in the songs of the angels ; and we
poor sinners, as we echo them on earth, are told to
love and hope. You remind us of that brave
woman, who, as the Scripture says, kept up the
battle begun by men : The valiant men ceased :
who will follow them ? A mother in Israel. 1 Glory
be to that almighty power, which loves to choose
the weak things of the world that it may confound
the strong! 2 Glory to the Church of Africa, the
daughter of the Church of Eome ; and glory to the
Church of Carthage, which had not then heard the
preachings of her Cyprian, and yet could produce
two such noble hearts !

As to thee, Perpetua, thou art held in veneration
by the whole Christian world. Thy name is men-
tioned by God's priests in the holy Mass, and thus
thy memory is associated with the sacrifice of the
Man-God, for love of whom thou didst lay down
thy life. And those pages written by thine own
hand, how they reveal to us the generous character
of thy soul ! How they comment those words of
the Canticle : Love is strong as death ! 3 It was
thy love of God that made thee suffer, and die, and
conquer. Even before the water of Baptism had
touched thee, thou wast enrolled among the martyrs.
When the hard trial came of resisting a father, who
wished thee to lay down the palm of martyrdom,
how bravely didst thou triumph over thy filial affec-
tion, in order to save that which is due to our
Father who is in heaven! Nay, when the hardest

1 Judges v. 7. * 1 Cor. i. 27. 3 Cant. viii. 6.

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MARCH 6. SS. PERPETUA AND FELICITAS 321

test came, when the babe that fed at thy breast
was taken from thee in thy prison, even then thy
love was strong enough for the sacrifice, as was
Abraham's, when he had to immolate his Isaac.

Thy fellow-martyrs deserve our admiration ; they
are so grand in their courage ; but thou, dear saint,
surpassest them all. Thy love makes thee more
than brave in thy sufferings, it makes thee forget
them. ' Where wast thou,' we would ask thee in
the words of St. Augustine, * where wast thou, that
thou didst 'not feel the goading of that furious
beast, asking when it was to be, as though it had
not been? Where wast thou? What didst thou
.see, that made thee see not this ? On what wast
thou feasting, that made thee dead to sense ? What
was the love that absorbed, what was the sight that
distracted, what was the chalice that inebriated
thee ? And yet the ties of flesh were still holding
thee, the claims of death were still upon thee, the
corruptible body was still weighing thee down!' 1
But our Lord had prepared thee for the final
struggle, by asking sacrifice at thy hands. This
made thy life wholly spiritual, and gave thy soul to
dwell, by love, with Him, who had asked thee for
all and received it ; and thus living in union with
Jesus, thy spirit was all but a stranger to the body
it animated.

It was impatient to be wholly with its sovereign
Good. Thy eager hand directs the sword that is to
set thee free ; and as the executioner severs the last
tie that holds thee, how voluntary was thy sacrifice,
how hearty thy welcome of death ! Truly, thou
wast the valiant, the strong woman, 2 that con-
queredst the wicked serpent ! Thy greatness of
soul has merited for thee a high place among the
heroines of our holy faith, and for sixteen hundred

1 Sermon for the feast of SS. Perpetua and Felicitas.

2 Prov. xxxi. 10.

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SEPTUAGESIMA

years thou hast been honoured by the enthusiastic
devotion and love of the servants of God.

And thou, too, Felicitas ! receive the homage of
our veneration, for thou wast found worthy to be a
fellow-martyr with Perpetua. Though she was a
rich matron of Carthage, and thou a servant, yet
Baptism and martyrdom made you companions and
sisters. The lady and the slave embraced, for
martyrdom made you equal ; and as the spectators
saw you hand in hand together, they must have
felt that there was a power in the religion they
persecuted, which would put an end to slavery.
The power and grace of Jesus triumphed in thee,
as it did in Perpetua ; and thus was fulfilled thy
sublime answer to the pagan, who dared to jeer
thee : that when the hour of trial came, it would
not be thou that wouldst suffer, but Christ who
would suffer in thee. Heaven is now the reward of
thy sacrifice ; well didst thou merit it. And that
babe, that was born in thy prison, what a happy
child to have for its mother a martyr in heaven !
How wouldst thou bless both it and the mother
who adopted it ! Oh, what fitness, in such a soul
as thine, for the kingdom of God! 1 Not once
looking back, but ever bravely speeding onwards to
Him that called thee. Thy felicity is perpetual in
heaven ; thy glory on earth shall never cease.

And now, dear saints, Perpetua and Felicitas,
intercede for us during this season of grace. Go,
with your palms in your hands, to the throne of
God, and beseech Him to pour down His mercy
upon us. It is true, the days of paganism are gone
by; and there are no persecutors clamouring for
our blood. You, and countless other martyrs, have
won victory for faith ; and that faith is now ours ;
we are Christians. But there is a second paganism,
which has taken deep root among us. It is the
1 St. Luke ix. 62.

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MARCH 7. ST. THOMAS OF AQUIN 823

source of that corruption which now pervades every
rank of society, and its own two sources are indif-
ference, which chills the heart, and sensuality,
which induces cowardice. Holy martyrs ! pray for
us that we may profit by the example of your
virtues, and that the thought of your heroic de-
votedness may urge us to be courageous in the
sacrifices which God claims at our hands. Pray,
too, for the Churches which are now being estab-
lished on that very spot of Africa, which was the
scene of your glorious martyrdom : bless them,
and obtain for them, by your powerful intercession,
firmness of faith and purity of morals.

March 7

SAINT THOMAS OF AQUIN, DOCTOE OF
THE CHURCH

The saint we are to honour to-day is one of the
sublimest and most lucid interpreters of divine
truth. He rose up in the Church many centuries
after the apostolic age, nay, long after the four
great Latin doctors, Ambrose, Augustine, Jerome,
and Gregory. The Church, the ever young and joy-
ful mother, is justly proud of her Thomas, and has
honoured him with the splendid title of the angel-
ical doctor, on account of the extraordinary gift of
understanding wherewith God had blessed him ; just
as his contemporary and friend, St. Bonaventure,
has been called the seraphic doctor, on account of
the wonderful unction which abounds in the writings
of this worthy disciple of St. Francis. Thomas of
Aquin is an honour to mankind, for perhaps there
never existed a man whose intellect surpassed his.
He is one of the brightest ornaments of the Church,
for not one of her doctors has equalled him in the

21—2

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SEPTUAGESIMA

clearness and precision wherewith he has explained
her doctrines. He received the thanks of Christ
Himself, for having well written of Him and His
mysteries. How welcome ought this feast of such
a saint to be to us during this season of the year,
when our main study is our return and conver-
sion to God ! What greater blessing could we have
than to come to the knowledge of God? Has
not our ignorance of God, of His claims, and of
His perfections, been the greatest misery of our
past lives ? Here we have a saint whose prayers
are most efficacious in procuring for us that know-
ledge, which is unspotted, and converteth souls,
and giveth wisdom to little ones, and gladdeneth
the heart, and enlighteneth the eyes. 1 Happy we
if this spiritual wisdom be granted us ! We shall
then see the vanity of everything that is not eternal,
the righteousness of the divine commandments,
the malice of sin, and the infinite goodness where-
with God treats us when we repent.

Let us learn from the Church the claims of the
angelical doctor to our admiration and confidence.

Prseclarum Christiani or- The distinguished ornament

bis decus et Ecclesise lumen, of the Christian world and light

beatissimus vir Thomas, of the Church, the most blessed

Landulpho Comite Aquinate man Thomas, was born of noble

et Theodora Neapolitana, parents, his father being Land-

nobilibus parentibus natus, ulph, Count of Aquino, and his

futurse in Deiparam devo- mother a rich Neapolitan lady,

tionis affectum adhuc infan- by name Theodora. While yet

tulus ostendit. Nam char- an infant he gave proof of his

tulam ab eo inventam, in future devotion towards the

qua salutatio angelica scri- Mother of God; for having

pta erat, frustra adnitente found a leaflet on which was

nutrice, compressa manu written the angelical salutation,

valide retinuit, et a matre he clenched it so fast that the

per vim abreptam, ploratu nurse tried in vain to take it

et gestu repetiit, ac mox from his hand. His mother,

redditam deglutivit. Quin- however, having forced it from

1 Ps. xviii. 8, 9.

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MARCH 7. ST.

THOMAS OF AQUIN

325

turn annum agens, monachis him, the child succeeded by

sanctiBenedictiCassinatibus tears and signs, in recovering

custodiendus traditur. Inde the paper, which he immedi-

Neapolim studiorum causa ately swallowed. When he

missus, jam adolescens Fra- was five years old he was sent

trum Prsedicatorum Ordi- to Monte Cassino, that he

nem suscepit. Sed matre ac might receive from the Bene-

fratribus id indigne ferenti- dictine monks his first training,

bus, Lutetiam Parisiorum Thence he was sent to Naples,

mittitur. Quern f ratres in where he went through a course

itinere per vim raptum in of studies, and, young as he

arcem castri Sancti Joannis was, joined the Order of Friars

perducunt, ubi varie exagi- Preachers. This step caused

tatus,ut sanctum propositum great displeasure to his mother

mutaret, mulierem etiam, and brothers, and it was there-

quae ad labefactandam ejus fore deemed advisable to send

constantiam introducta fue- him to Paris. He was waylaid

rat, titione fugavit. Mox by his brothers, who seized

beatus juvenis, flexis geni- him, and imprisoned him in

bus ante signum crucis the castle of Saint John. After

orans, ibique somno corre- having made several unsuc-

ptus, per quietem sentire cessful attempts to induce him

visus est sibi ab angelis con- to abandon the holy life he

stringi lumbos : quo ex tern- had chosen, they assailed his #

pore omni postea libidinis purity, by sending to him a

sensu caruit. Sororibus, wicked woman : but he drove

quae, ut eum a pio consilio her from his chamber with a

removerent, in castrum firebrand. The young saint

venerant, persuasit ut, con- then threw himself on his

temptis curis saecularibus, knees before a crucifix. Having

ad exercitationem coelestis prayed some time, he fell

Emissus e castro per fe- It was contrived that he
nestram, Neapolim reduci- should escape through a win-
tur: unde Eomam, postea dow of the castle, and return

vitse se conferrent.

asleep, and it seemed to him
that two angels approached
him, and tightly girded his
loins. From that time for-
ward, he never suffered the
slightest feeling against purity.
His sisters also had come to
the castle, and tried to make
him change his mind ; but he,
on the contrary, persuaded
them to despise the world, and
devote themselves to the exer-
cise of a holy life.

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SEPTUAOESIMA

Parisium a fratre Joanne
Theutonico, Ordinis Prsedi-
catorum generali magistro,
ductus, Alberto Magno do-
ctore, philosophise ac theolo-
giae operam dedit. Viginti
quinque annos natus, ma-
gister est appellatus, publi-
ceque philosophos ac theo-
logos summa cum laude est
interpretatus. Nunquam se
lectioni aut scriptioni dedit,
nisi post orationem. In
difficultatibus locorum sacrse
Scripturse, ad orationem je-
junium adhibebat. Quin
etiam sodali suo fratri Begi-
naldo dicere solebat, quid-
quid sciret non tarn studio
aut labore suo peperisse,
quam divinitus traditum ac-
cepisse. Neapoli, cum ad
imaginem Crucifixi vehe-
mentius oraret, hanc vocem
audivit : Bene scripsisti de
me, Thoma : quam ergo
mercedem accipies ? Cui
ille: Non aliam, Domine,
nisi teipsum.

Collationes patrum assi-
due pervolutabat ; et nullum
fuit scriptorum genus in quo
non esset diligentissime ver-
satus. Scripta ejus et multi-
tudine, et varietate et facili-
tate explicandi res difficiles
adeo excellunt, ut uberrima
atque incorrupta illius do-
ctrina, cum revelatis verita-
tibus mire consentiens, aptis-
sima sit ad omnium tem-
porum errores pervincendos.

to Naples. He was thence
taken by John the Teutonic,
the General of the Dominican
Order, first to Borne and then
to Paris, in which latter city
he was taught philosophy and
theology by Albert the Great.
At the age of twenty-five, he
received the title of doctor,
and explained in the public
schools, and in a manner that
made him the object of universal
admiration, the writings of
philosophers and theologians.
He always applied himself to
prayer, before reading or writing
anything. When he met with
any difficult passage in the
sacred Scriptures, he both fasted
and prayed. He used often to
say to his companion, brother
Beginald, that if he knew any-
thing, it was more a gift from
God, than the fruit of his own
study and labour. One day,
when at Naples, as he was pray-
ing with more than his usual
fervour, before a crucifix, he
heard these words : 4 Well hast
thou written of me, Thomas I
What reward wouldst thou have
me give thee V He answered :
'None other, Lord, than thy-
self.'

His favourite spiritual book
was the Conferences of the
Fathers, and there was not a
book which he had not most
carefully read. His writings
are so extraordinary, not only
for their number and variety,
but also for their clearness in
explaining difficult points of
doctrine, that his copious and
sound teaching, so wonderfully
consonant with revealed truth,
is most apt for utterly refuting

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MARCH 7. ST. THOMAS OF AQUIN 327

A suinmo Pontifice Urbano
quarto Eomam vocatus,
ejus jussu ecclesiasticum
lucubravit Omcium in Cor-
poris Chrisibi solemnitate
celebrandum; oblatos vero
honores, et Neapolitanum
archiepiscopatum etiam de-
ferente Clemente quarto
recusavit. A praedicatione
divini verbi non desistebat;
quod cum faceret per octa-
vani Paschae in basilica
sancti Petri, mulierem, quae
ejus fimbriam tetigerat, a
fluxu sanguinis Hberavit.
Missus a beato Gregorio de-
cimo ad Concilium Lugdu-
nense, in monasterio Fossae
Novae in morbum incidit, ubi
aegrotus Cantica canticorum
explanavit. Ibidem obiit,
quinquagenarius, anno sa-
lutis millesimo ducentesimo
septuagesimo quarto, Nonis
Martii. Miraculis etiam
mortuus claruit ; quibus pro-
batis, a Joanne vigesimo
secundo in sanctorum nu-
merura relatus est, anno
millesimo trecentesimo vi-
gesimo tertio ; translato
postea ejus corpore Tolosam,
ex mandato beati Urbani
quinti. Cum Sanctis ange-
licis spiritibus non minus
innocentia quam ingenio
comparatus, doctoris ange-
lici nomen jure est adeptus,
eidem auctoritate sancti Pii
quinti confirmatum. Leo
autem decimus tertius, li-
bentissime excipienspostula-
tiones et vota omnium pene
sacrorum antistitum orbis
Catholici, ad tot praecipue
philosophicorum systema-

the errors of all ages. Being
called to Borne by Pope
Urban IV., he composed, at his
command, the ecclesiastical
Office for the solemnity of
Corpus Christi ; but he refused
to accept any honours, as like-
wise the archbishopric of
Naples offered to him by Pope
Clement IV. He was most
zealous in preaching the word of
God. On one occasion, during
Easter week, as he was preach-
ing in the church of St. Peter,
a woman touched the hem of
his habit, and was cured of an
issue of blood. He was sent
by Gregory X. to the Council of
Lyons; but having reached
Fossa Nova, he fell sick, and
was received as a guest in the
monastery of that place, where
he wrote a commentary on the
Canticle of Canticles. There he
died in the fiftieth year of his
age, in the year of our Lord
1274 on the Nones of March
(March 7). His sanctity was
made manifest after his death,
by miracles : which being
proved, he was canonized by
Pope John XXII. in the year
1323. His body was translated
to Toulouse by command of
blessed Urban V. Being com-
parable to the angels, no less
by his innocence than by his
genius, he has received the title
of angelical doctor, confirmed
to him by the authority of St.
Pius V. Pope Leo XIII. joy-
fully acceding to the 'desires
and petitions of the bishops of
the Catholic world, by a decree
of the sacred Congregation of
rites and by letters apostolic,
ordained and declared him the

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SEPTUAGESIMA

turn a veritate aberrantium
luem propulsandam, ad in-
crementa scientiarum, et
communem humani generis
utilitatem, eum ex sacrorum
rituum Congregationis con-
sulto, per apostolicas lit- *
teras coelestem patronum
scholarum omnium Catholi-
carum declaravit et instituit.

heavenly patron of all Catholic
schools ; and this especially for
the purpose of repelling the
evil of so many philosophical
systems abandoned to error, for
the increase of knowledge, and
for the common utility of man-
kind.

The Dominican Order, of which St. Thomas is
one of the greatest ornaments, has inserted the
three following hymns in its liturgy of his feast :

HYMN

Exsultet mentis jubilo
Laudans turba fidelium,
Errorum pulso nubilo
Per novi solis radium.

De cujus fonte luminis,
Verbi coruscant faculae,
Scripturae sacrae Numinis,
Et veritatis regulae.

Fulgens doctrinae radiis,
Clarus vitae munditia,
Splendens miris prodigiis,
Dat toti mundo gaudia.

Laus Patri sit, ac Genito
Simulque sancto Flamini,
Qui sancti Thomae merito
Nos coeli jungat agmini.

Amen.

Let the assembly of the
faithful exult in spiritual joy,
and give praise to God, who
has made a new sun to shine
in our world, and disperse the
clouds of error.

It was in the evening of
the world that Thomas shed
his treasures of heavenly light.
Heaven had enriched him with
gifts of virtue and wisdom :

From this fountain of light
we have derived a brighter
knowledge of the Word, the
understanding of the divine
Scriptures and the rules of
truth.

The effulgent rays of his
wisdom, the light of his spot-
less life, and the splendour of
his miracles, have filled the
universe with joy.

Praise, then, be to the Father,
and to the Son, and to the Holy
Ghost. And may our God, by
the intercession and merits of
his saint, admit us into the
choir of the blessed in heaven.
Amen.

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MARCH 7. ST. THOMAS OF AQUIN 329

HYMN

Thomas insignia genere,
Claram ducens originem,
Subit aetatis tenerae
Prsedicatorum Ordinem.

Typum gessit luciferi,
Splendens in coetu nubium,
Plusquam doctores caeteri
Purgans dogma Gentilhim.

Profunda scrutans flumi-
num,

In lucem pandit abdita,
Dum supra sensus homi-
num

Obscura facit cognita.

Fit paradisi fluvius,
Quadripartite pervius :
Fit Gedeonis gladius,
Tuba, lagena, radius.

Laus Patri sit, ac Genito
Simulque sancto Flamini,
Qui sancti Thomas merito,
Nos coeli jungat agmini.
Amen.

Noble by birth and parent-
age, Thomas, while in the
bloom of youth, embraced the
Order of Preachers.

Like to the star of morn,
brightly does he shine amidst
the luminaries of earth, and,
more than any doctor of the
Church, refutes the doctrines of
the Gentiles.

He explores the depth of
mysteries, and brings to light
the hidden gems of truth, for
he teaches us what the mind
of man had else never under-
stood.

God gives him to the Church
as a fountain of wisdom, like
to that four-branched river of
paradise. He made him to be
her Gedeon's sword, her trum-
pet, her vase, her torch.

Praise, then, be to the Father,
and to the Son, and to the
Holy Ghost. And may our
God, by the intercession and
merits of his saint, admit us
into the choir of the blessed in
heaven. Amen.

HYMN

Lauda, mater Ecclesia,
Thomae felicem exitum,
Qui pervenit ad gaudia
Per Verbi vitae meritum.

Fossa Nova tunc suscipit
Thecam thesauri gratiae,
Cum Christus Thomam effi-
cit

Haeredem regni gloriae.

Dear Church, our mother!
the happy death of thy Thomas
deserves a hymn of praise. By
the merits of him that is the
Word of life, he is now in end-
less joy.

It was at Fossa Nova that
the rich treasury of grace was
welcomed as a guest. It was
there that he received from
Christ the inheritance of eternal
glory.

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Manens doctrinae Veritas,
Et funeris integritas,
Mira fragrans suavitas,
iEgris collata sanitas.

Monstrat hunc dignum
laudibus
Terr*e, ponto, et superis ;
Nos juvet suis precibus,
Deo commendet meritis.

Laus Patri sit ac Genito,
Siraulque sancto Flamini,
Qui sancti Thomse merito
Nos cceli jungat agmini.

Ainen.

He has left us the fruits of
truth ; he has left us his glorious
relics which breathe forth a
heavenly fragrance, and work
cures for the suffering sick.

Eight well, then, is honour
his due : earth, and sea, and
heaven, all may give him praise.
May his prayers and merits
intercede for us with God.

Praise, then, be to the Father,
and to the Son, and to the Holy
Ghost. And may our God, by
the intercession and merits of
his saint, admit us into the
choir of the blessed in heaven.
Amen.

How shall we worthily praise thee, most holy
Doctor ! How shall we thank thee for what thou
hast taught us? The rays of the divine Sun of
justice beamed strongly upon thee, and thou hast
reflected them upon us. When we picture thee con-
templating truth, we think of those words of our
Lord : ' Blessed are the clean of heart, for they shall
see God.' 1 Thy victory over the concupiscence of
the flesh merited for thee the highest spiritual
delights ; and our Eedeemer chose thee, because of
the purity of thy angelic soul, to compose for His
Church the Office whereby she should celebrate the
divine Sacrament of His love. Learning did not
impair thy humility. Prayer was ever thy guide
in thy search after truth ; and there was but one
reward for which, after all thy labours, thou wast
ambitious, the possession of God.

Thy life, alasfwas short. The very masterpiece
of thy angelical writings was left unfinished. But
thou hast not lost thy power of working for the
Church. Aid her in her combats against error.
She holds thy teachings in the highest estimation,

1 St. Matt. v. 8.

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MARCH 7. ST. THOMAS OF AQUIN 381

because she feels that none of her saints has ever
known so well as thou, the secrets and mysteries of
her divine Spouse. Now, perhaps more than in any
other age, truths are decayed among the children
of men strengthen us in our faith, get us light.
Check the conceit of those shallow self-constituted
philosophers, who dare to sit in judgment on the
actions and decisions of the Church, and to force
their contemptible theories upon a generation that
is too ill-instructed to detect their fallacies. The
atmosphere around us is gloomy with ignorance;
loose principles, and truths spoilt by cowardly com-
promise, are the fashion of our times ; pray for us ;
bring us back to that bold and simple acceptance of
truth, which gives life to the intellect and joy to the
heart.

Pray, too, for the grand Order which loves thee
so devoutly, and honours thee as one of the most
illustrious of its many glorious children. Draw
down upon the family of thy patriarch St. Dominic
the choicest blessings, for it is one of the most
powerful auxiliaries of God's Church.

We are on the eve of the holy season of Lent,
preparing for the great work of earnest conversion
of our lives. Thy prayers must gain for us the
knowledge both of the God we have offended by our
sins, and of the wretched state of a soul that is at
enmity with its Maker. Knowing this, we shall
hate our sins ; we shall desire to purify our souls in
the Blood of the spotless Lamb; we shall generously
atone for our faults by works of penance.

* Ps. xi. 2.

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March 8

SAINT JOHN OF GOD, CONFESSOB

This day month we were keeping the feast of
St. John of Matha, whose characteristic virtue was
charity ; our saint of to-day was like him : love for
his neighbour led him to devote himself to the
service of them that most needed help. Both are
examples to us of what is a principal duty of this
present season : they are models of f raternai charity.
They teach us this great lesson, that our love of
God is false if our hearts are not disposed to show
mercy to our neighbour, and help him in his neces-
sities and troubles. It is the same lesson as that
which the beloved disciple gives us, when he says :
' He that hath the substance of this world, and shall
see his brother in need, and shall put up his mercy
from him, how doth the charity of God abide in him?' 1
But if there can be no love of God where there
is none for our neighbour, the love of our neighbour
itself is not genuine unless it be accompanied by a
love of our Creator and Bedeemer. The charity
which the world has set up, which it calls philan-
thropy, and which it exercises not in the name of
God, but solely for the sake of man, is a mere
delusion ; it is incapable of producing love between
those who give and those who receive, and its
results must necessarily be unsatisfactory. There
is but one tie which can make men love one another :
that tie is God, who created them all, and com-
mands them all to be one in Him. To serve man-
kind for its own sake, is to make a god of it ; and
even viewing the workings of the two systems in
this single point of view — the relief they afford to
temporal suffering — what comparison is there be-

1 1 St. John iii. 17

MARCH 8. ST. JOHN OF GOD 883

tween mere philanthropy, and that supernatural
charity of the humble disciples of Christ, who make
Him the very motive and end of all they do for
their afflicted brethren ? The saint we honour to-
day, was called John of God, because the name of
God was ever on his lips. His heroic acts of charity
had no other motive than that of pleasing God;
God alone was the inspirer of the tender love he
had for his suffering fellow-creatures. Let us imitate
his example, for our Lord assures us that He con-
siders as done to Himself whatsoever we do even for
the least of His disciples.

The liturgy thus portrays the virtues of our saint:

Joannes de Deo, ex Catho-
licis piisque parentibus in
oppido Montis- Maj oris, ju-
nioris regni Lusitaniae natus,
quam sublimiter in sortem
Domini fuerit electus, in-
suetus splendor super ejus
domo refulgens, sonitusque
aeris campani sua sponte
einissus, ab ipso ejus na-
tivitatis tempore non obscure
praenuntiarunt. A laxioris
vivendi ratione, divina ope-
rante virtute, revocatus,
magnae sanctitatis exbibere
specimen coepit, et ob audi-
tam praedicationem verbi
Dei sic ad meliora se excita-
tum sensit, ut jam ab ipso
sanctions vitae rudimento
consummatum aliquid, per-
fectumque visus sit atti-
gisse. Bonis omnibus in
pauperes carceribus inclusos
erogatis, admirabilis poeni-
tentiae, suique ipsius con-
temptus cuncto populo spe-
ctaculum factus, a plerisque
ceu demens graviter ami-

John of God was born of Ca-
tholic and virtuous parents, in
Portugal, in the town of Mon-
temor. At his birth, a bright
light shone upon the house, and
the church bell was heard to
ring of itself ; God thus evincing
to what great things he des-
tined this his servant. For
some time he fell into a lax way
of living ; but was reclaimed by
God's grace, and led a very
holy life. His conversion was
effected by his hearing a
sermon, and so fervently did
he practise the exercises of a
devout life, that, from the very
first, he seemed to have at-
tained the height of perfection.
He gave whatsoever he pos-
sessed to the poor who were in
prison. Extraordinary were the
penances he inflicted on him-
self ; and the contempt he had
for himself induced him to do
certain things, which led some
people to accuse him of mad-
ness, so that he was for some
time confined in a madhouse.

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ctus, in carcerem amentibus
destinatum conjicitur. At
Joannes coelesti charitate
magis incensus, gemino at-
que amplo valetudinario ex
piorum eleemosynis in civi-
tate Granatensi exstructo,
jactoque novi Ordinis fun-
damento, Ecclesiam nova
prole fcecundavit, Fratrum
hospitalitatis, infirinis prse-
claro animarum corporum-
que profectu inservientium,
et longe lateque per orbem
diffusorum.

Pauperibus segrotis, quos
propriis quandoque humeris
domum deferebat, nulla re
ad animse corporisque salu-
tem proficua deerat. Effusa
quoque extra nosocomium
charitate, indigentibus mu-
lieribus viduis, et prsecipue
virginibus periclitantibus,
clam alimenta subministra-
bat, curamque indefessam
adhibehat ut carnis concu-
piscentiam a proximis hu-
jusmodi vitio inquinatis ex-
terminaret. Cum autem
maximum in regio Grana-
tensi valetudinario exci-
tatum fuisset incendium,
Joannes impavidus prosiliit
in ignem, hue illuc discur-
rens, quousque turn infirmos
humeris exportatos, turn
lectulos e fenestris project os
ab igne vindicavit, ac per
dimidiam horam inter flam-
mas jam in immensum suc-
crescentes versatus, exinde
divinitus incolumis, univer-
sis civibus admirantibus,
exivit, in schola charitatis
edocens, segniorem in eum
fuisse ignem qui foris us-

His charity only increased by
such treatment. He collected
alms sufficient to build two
large hospitals in the city of
Granada, where also he began
the new Order, wherewith he
enriched the Church. This
Order was called the Institute
of Friars Hospitallers. Its ob-
ject was to assist the sick, both
in their spiritual and corporal
wants. Its success was very
great, and it had houses in
almost all parts of the world.

The saint often carried the
sick poor on his own shoulders
to the hospital, and there he
provided them with everything
they could want, whether for
soul or body. His charity was
not confined within the limits
of his hospitals. He secretly
provided food for indigent
widows, and girls whose virtue
was exposed to danger. N othing
could exceed the zeal where-
with he laboured to reclaim
such as had fallen into sins of
impurity. On occasion of an
immense fire breaking out in
the royal hospital of Granada,
John fearlessly threw himself
into the midst of the flames.
He went through the several
wards, taking the sick upon his
shoulders, and throwing the
beds through the windows, so
that all were saved. He re-
mained half an hour amidst
the flames, which raged with
wildest fury in every part of
the building. He was mira-
culously preserved from the
slightest injury, and came forth
to the astonishment of the
whole city, teaching the people,

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335

serat, quam qui intus accen
derat.

Multiplici asperitatum
genere, demississima obedi-
entia, extrema paupertate,
orandi studio, rerum divi-
narum contemplatione, ac
in beatam Virginem pietate
mirifice excelluit, et' lacry-
marum dono enituit. Deni-
que gravi morbo correptus,
omnibus Ecclesiae sacramen-
tis rite sancteque refectus,
viribus licet destitutus, pro-
priis indutus vestibus e
lectulo surgens, ac provolu-
tus in genua, manu et corde
Christum Dominum e cruce
pendentem perstringens :
octavo Idus Martii, anno
millesimo quingentesimo
quinquagesimo, obiit in os-
culo Domini : quern etiam
mortuus tenuit nec dimisit,
et in eadem corporis consti-
tutione sex circiter horas,
quousque inde dimotus
fuisset, tota civitate inspe-
ctante, mirabiliter perman-
sit, odorem mire fragrantem
diffundens. Quern ante et
post obitum plurimis mira-
culis clarum Alexander
octavus, Pontifex maximus,
in sanctorum numerum re-
tulit; et Leo decimus ter-
tius, ex sacrorum catholici
orbis antistitum voto, ac
rituum congregationis con-
sulto, coelestem omnium
ho8pitalium et infirmorum
ubique degentium patronum
declaravit, ipsiusque nomen
in agonizantium litaniis in-
vocari prsecepit.

who had witnessed what had
happened, that the disciples of
charity have a fire within their
hearts more active than any
which could burn the body.

Among the virtues wherein
he wonderfully excelled, may
be mentioned his many prac-
tices of bodily mortification,
profound obedience, extreme
poverty, love of prayer, contem-
plation, and devotion to the
blessed Virgin. He also pos-
sessed, in an extraordinary
degree, the gift of tears. At
length, falling seriously ill, he
fervently received the last
Sacraments. Though reduced
to a state of utter weakness, he
dressed himself, rose from his
bed, fell on his knees, devoutly
took the crucifix into his hands,
pressed it to his heart, and kiss-
ing it, died on the eighth of the
Ides of March (March 8) in the
year 1550. He remained in
this same attitude with the
crucifix still in his hand, for
about six hours after his death.
The entire city came to see the
holy corpse, which gave forth a
heavenly fragrance. The body
was then removed, in order
that it might be buried. God
honoured his servant by many
miracles, both before and after
his death, and he was canon-
ized by Pope Alexander VIII.
Leo XIII. , at the desire of the
bishops of the Catholic world,
and having consulted the sacred
congregation of rites, declared
him the heavenly patron of all
hospitals and of the sick in all
places, and ordered his name
to be inserted in the litany for
the dying.

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What a glorious life was thine, 0 John of God !
It was one of charity, and of miracles wrought by
charity. Like Vincent of Paul thou wast poor, and,
in thy early life, a shepherd-boy like him ; but the
charity which filled thy heart gave thee a power to
do what worldly influence and riches never can.
Thy name and memory are dear to the Church ;
they deserve to be held in benediction by all man-
kind, for thou didst spend thy life in serving thy
fellow-creatures, for God's sake. That motive gave
thee a devotedness to the poor, which is an im-
possibility for those who befriend them from mere
natural sympathy. Philanthropy may be generous,
and its workings may be admirable for ingenuity
and order; but it never can look upon the poor man
as a sacred object, because it refuses to see God in
him. Pray for the men of this generation, that they
may at length desist from perverting charity into a
mere mechanism of relief. The poor are the repre-
sentatives of Christ, for He Himself has willed that
they be such; and if the world refuse to accept
them in this their exalted character, if it deny their
resemblance to our Eedeemer, it may succeed in
degrading the poor, but by this very degradation it
will make them its enemies. Thy predilection, 0
John of God, was for the sick; have pity, therefore,
on our times, which are ambitious to eliminate the
supernatural, and exclude God from the world by
what is called secularization of society. Pray for
us, that we may see how evil a thing it is to have
changed the Christian for the worldly spirit. En-
kindle holy charity within our hearts, that during
these days, when we are striving to draw down the
mercy of God upon ourselves, we also may show
mercy. May we, as thou didst, imitate the example
of our blessed Eedeemer, who gave Himself to us
His enemies, and deigned to adopt us as His
brethren. Protect also the Order thou didst insti-

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MARCH 9. ST. FRANCES OF ROME

337

tute, which has inherited thy spirit ; that it may
prosper, and spread in every place the sweet odour
of that charity, which is its very name.

March 9

SAINT FEANCES OF EOME, WIDOW

The period intervening between the Purification of
our blessed Lady and Ash Wednesday (when it
occurs at its latest date), gives us thirty-six days ;
and these offer us feasts of every order of saint.
The apostles have given us St. Mathias, and St.
Peter's Chair at Antioch; the martyrs have sent
us, from their countless choir, Simeon, Blase,
Valentine, Faustinus and Jovita, Perpetua and
Felicitas, and the forty soldiers of Sebaste, whose
feast is kept to-morrow; the holy pontiffs have been
represented by Andrew Corsini, and Peter Damian,
who, like Thomas of Aquin, is one of the doctors of
the Church ; the confessors have produced Eomuald
of Camaldoli, John of Matha, John of God, and the
angelic prince Casimir ; the virgins have gladdened
us with the presence of Agatha, Dorothy, Apollonia,
and Scholastica, three wreathed with the red roses
of martyrdom, and the fourth with the fair lilies of
the enclosed garden 1 of her Spouse; and lastly, we
have had a penitent saint, Margaret of Cortona.
The state of Christian marriage is the only one that
has not yet deputed a saint during this season,
which is the least rich in feasts of the whole year.
The deficiency is supplied to-day by the admirable
Frances of Eome.

Having, for forty years, led a most saintly life in
the married state, upon which she entered when
but twelve years of age, Frances retired from the
1 Cant. iv. 12.

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world, where she had endured every sort of tribula-
tion. But she had given her heart to her God long
before she withdrew to the cloister. Her whole life
had been spent in the exercise of the highest Chris-
tian perfection, and she had ever received from our
Lord the sublimest spiritual favours. Her amiable
disposition had won for her the love and admiration
of her husband and children : the rich venerated
her as their model, the poor respected her as their
devoted benefactress and mother.

God recompensed her angelic virtues by these
two special graces : the almost uninterrupted sight
of her guardian angel, and the most sublime reve-
lations. But there is one trait of her life, which
is particularly striking, and reminds us forcibly of
St. Elizabeth of Hungary, and of St. Jane Frances
Chantal: her austere practices of penance. Such
an innocent, and yet such a mortified, life is full bf
instruction for us. How can we think of murmur-
ing against the obligation of mortification, when we
find a saint like this practising it during her whole
life ? True, we are not bound to imitate her in the
manner of her penance; but penance we must do, if
we would confidently approach that God who readily
pardons the sinner when he repents, but whose
justice requires atonement and satisfaction.

The Church thus describes the life, virtues, and
miracles of St. Frances.

Francisca, nobilis matrona
romana, ab ineunte aetate
illustria dedit virtutum
exempla : etenim pueriles
ludos, et illecebras mundi
respuens, solitudine, et ora-
tione magnopere delectaba-
tur. Undecim annos nata
virginitatem suam Deo con-
secrare, et monasterium in-
gredi proposuit. Parentum

Frances, a noble lady of
Eome, led a most virtuous life,
even in her earliest years. She
despised all childish amuse-
ments, and worldly pleasures,
her only delight being solitude
and prayer. When eleven years
old, she resolved on conse-
crating her virginity to God,
and seeking admission into a
monastery. But she humbly

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MARCH 9. ST. FRANCES OF ROME 339

tamen voluntati bumiliter
obtemperans, Laurentio de
Pontianis, juveni seque diviti
ac nobili nupsit. In matri-
monio arctioris vitse propo-
situm, quantum licuit, sem-
per retinuit : a spectaculis,
conviviis, aliisque hujus-
modi oblectamentis abhor -
rens, lanea ac vulgari veste
utens, et quidquid a dome-
sticis curis supererat tempo-
ris, orationi, aut proximo-
rum utilitati tribuens, in id
vero maxima sollicitudine
incumbens, ut matronas
romanas a pompis sseculi, et
ornatus vanitate revocaret.
Quapropter domum Oblata-
rum, sub regula sancti Bene-
dict^ Congregationis Montis
Oliveti, adhuc viro alligata,
in Urbe instituit. Viri exi-
lium, bonorum jacturam,
ac universae domus moerorem
non modo constantissime
toleravit, sed gratias agens
cum beato Job, illud fre-
quenter usurpabat : Dominus
dedit, Dominus abstulit :
sit nomen Domini bene-
dictum.

Viro defuncto, ad prsedi-
ctam Oblatarum domum
convolans, nudis pedibus,
fune ad collum alligato, humi
prostrata, multis cum lacry-
mis, earum numero adscribi
suppliciter postulavit. Voti
compos facta, licet esset om-
nium mater, non alio tamen
quam ancillse, vilissimsBque

yielded to the wishes of her
parents, and married a young
and rich nobleman, by name
Lorenzo Ponziani. As far as it
was possible, she observed, in
the married state, the austeri-
ties of the most perfect life to
which she had aspired. She
carefully shunned theatrical
entertainments, banquets, and
other such amusements. Her
dress was of serge, and ex-
tremely plain. Whatever time
remained after she had ful-
filled her domestic duties was
spent in prayer and works of
charity. But her zeal was
mainly exercised in endeavour-
ing to persuade the ladies of
Borne, to shun the world, and
vanity in dress. It was with a
view to this that she founded
during her husband's life, the
house of Oblates of the Con-
gregation of Monte - Oliveto,
under the rule of Saint Bene-
dict. She bore her husband's
banishment, the loss of all her
goods, and the trouble which
befell her whole family, not
only with heroic patience, but
was frequently heard to give
thanks, saying with holy Job :
'The Lord hath given, and
the Lord hath taken away :
blessed be the name of the
Lord.'

At the death of her hus-
band, she fled to the aforesaid
house of Oblates, and there,
barefooted, with a rope tied
round her neck, and prostrate
on the ground, she humbly,
and with many tears, begged
admission. Her petition being
granted, she, though mother of
the whole community, gloried
22—2

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SBPTUAGESIMA

feminse, et immunditise
vasculi titulo gloriabatur.
Quam vilem sui existima-
tionem, et verbo declaravit,
et exemplo. Ssepe enim e
suburbana vinea revertens,
et lignorum fascem proprio
capiti impositum 'deferens,
vel eisdem onustum agens
per Urbem asellum, paupe-
ribus subveniebat, in quos
etiam largas eleemosynas
erogabat ; segrotantesque in
xenodochiis visitans, non
corporali tantum cibo, sed
salutaribus monitis recrea-
bat. Corpus suuni vigiliis,
jejuniis, cilicio, ferreo cin-
gulo, crebrisque flagellis, in
servitutem redigere jugiter
satagebat. Cibum illi semel
in die, herb© et legumina :
aqua potum prebuit. Hos
tamen corporis cruciatus
aliquando confessarii man-
dato, a cujus ore nu tuque
pendebat, modice tempe-
ra vit.

Divina mysteria, praeser-
tim vero Christi Domini
Passionem, tanto mentis ar-
dore, tantaque lacrymarum
vi contemplabatur, ut prse
doloris magnitudine pene
confici videretur. Saepe
etiam cum oraret, maxime
sumpto sanctissimse Eucha-
ristise sacramento, spiritu
in Deum elevata, ac coele-
stium contemplatione ra-
pta, immobilis permanebat.
Quapropter bumani generis

in calling herself everyone's
servant, and a worthless woman,
and a vessel of dishonour.
She evinced the contempt she
had for herself by her conduct,
as well as by her expressions.
Thus, when returning from a
vineyard in the suburbs, she
would go through the city,
sometimes carrying faggots on
her head, sometimes driving an
ass laden with them. She
looked after, and bestowed
abundant alms upon the poor.
She visited the sick in the hos-
pitals, and consoled them, not
only with corporal food, but
with spiritual advice. She was
untiring in her endeavours to
bring her body into subjection,
by watchings, fasting, wearing a
hair-shirt and an iron girdle,
and by frequent disciplines.
Her food, which she took but
once in the day, consisted of
herbs and pulse, and her only
drink was water. But she
would somewhat relent in these
corporal austerities, as often as
she was requested to do so
by her confessor, whom she
obeyed with the utmost exacti-
tude.

Her contemplation of the
divine mysteries, and especi-
ally of the Passion, was made
with such intense fervour and
abundance of tears, that she
seemed as though she would
die with grief. Frequently,
too, when she was praying,
and above all after holy Com-
munion, she would remain
motionless, with her soul fixed
on God, and rapt in heavenly
contemplation. The enemy of
mankind seeing this, endea-

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MARCH 9. ST. FRANCES OF ROME

841

hostis variis earn contume-
liis ac verberibus a proposito
dimovere conabatur : quern
tamen ilia imperterrita sem-
per elusit, angeli praesertim
praesidio, cujus familiari
consuetudine gloriosum de
eo triumphum reportavit.
Gratia curationum, et pro-
phetiae dono enituit, quo et
futura praedixit, et cordium
secreta penetravit. Non se-
mel aquae, vel per rivum
decurrentes, vel e ccelo laben-
tes, intactam prorsus, dum
Deo vacaret, reliquerunt.
Modica panis fragmenta,
quae vix tribus sororibus re-
ficiendis fuissent satis, sic
ejus precibus Doininus mul-
tiplicavit, ut quindecim inde
exsaturatis, tantum super-
fuerit, ut canistrum imple-
verit : et aliquando, earum-
dem sororum extra Urbem
mense Januario ligna paran-
tium, sitim recentis uvae
racemis ex vite in arbore
pendentibus mirabiliter ob-
tentis, abunde expleverit.
Denique meritis, et mira-
culis clara, migravit ad
Dominum, anno aetatis suae
quinquagesimo sexto, quam
Paulus quintus, Pontifex
maxim us, in sanctarum nu-
merum retulit.

voured to frighten her out of so
holy a life, by insults and
blows ; but she feared him not,
invariably baffled his attempts,
and, by the assistance of her
angel guardian, whose visible
presence was granted to her,
she gained a glorious victory.
God favoured her with the gift
of healing the sick, as also with
that of prophecy, whereby she
foretold future events, and could
read the secrets of hearts.
More than once, when she was
intent on prayer, either in the
bed of a torrent, or during a
storm of rain, she was not
touched by the water. On one
occasion, when all the bread
they had was scarcely enough
to provide a meal for three of
the sisters, she besought our
Lord, and he multiplied the
bread; so that after fifteen
persons had eaten as much as
they needed, there was suffi-
cient left to fill a basket. At
another time, when the sisters
were gathering wood outside
the city walls, in the month of
January, she amply quenched
their thirst by offering them
bunches of fresh grapes, which
she miraculously obtained from
a vine hanging on a tree. Her
virtues and miracles procured
for her the greatest veneration
from all. Our Lord called her
to himself in the fifty -sixth
year of her age, and she was
canonized by Pope Paul the
fifth.

0 Frances, sublime model of every virtue ! thou
wast the glory of Christian Eo me, and the ornament
of thy sex. How insignificant are the pagan heroines

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of old compared with thee! Thy fidelity to the
duties of thy state, and all thy saintly actions, had
God for their one single end and motive. The
world looked on thee with amazement, as though
heaven had lent one of its angels to this earth.
Humility and penance put such energy into thy
soul, that every trial was met and mastered. Thy
love for those whom God Himself had given thee,
thy calm resignation and interior joy under tribula-
tion, thy simple and generous charity, to every
neighbour — all was evidence of God's dwelling
within thy soul. Thy seeing and conversing with
thy angel guardian, and the wonderful revelations
granted thee of the secrets of the other world, how
much these favours tell us of thy merits ! Nature
suspended her laws at thy bidding; she was sub-
servient to thee, as to one that was already face to
face with the sovereign Master, and had the power
to command. We admire these privileges and gifts
granted thee by our Lord ; and now beseech thee to
have pity on us, who are so far from being in that
path, in which thou didst so perseveringly walk.
Pray for us, that we may be Christians, practically
and earnestly ; that we may cease to love the world
and its vanities ; that we may courageously take up
the yoke of our Lord, and do penance; that we
may give up our pride ; that we may be patient and
firm under temptation. Such was thy influence
with our heavenly Father, that thou hadst but to
pray, and a vine produced the richest clusters of
fruit, even in the midst of winter. Our Jesus calls
Himself the true Vine ; ask Him to give us of the
wine of His divine love, which His cross has so
richly prepared for us. When we remember how
frequently thou didst ask Him to let thee suffer,
and accept thy sufferings for poor sinners, we feel
encouraged to ask thee to offer thy merits to Him
for us. Pray, too, for Eome, thy native city, that

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MARCH 10. THE FORTY MARTYRS 343

her people may be stanch to the faith, edifying by
holiness of life, and loyal to the Church. May thy
powerful intercession bring blessings on the faithful
throughout the world, add to their number, and
make them fervent as were our fathers of old.

March 10

THE FOBTY MAETYES

We know the mystery of the number forty. This
tenth of March brings it before us. Forty new
advocates ! Forty encouraging us to enter bravely
on our career of penance ! On the frozen pool,
which was their field of battle, these martyrs re-
minded one another that Jesus had fasted for forty
days, and that they themselves were forty in
number ! Let us, in our turn, compare their suf-
ferings with the lenten exercises which the Church
imposes upon us ; and humble ourselves on seeing
our cowardice ; or, if we begin with fervour, let us
remember that the grand thing is to be faithful to
the end, and bring to the Easter solemnity the
crown of our perseverance. Our forty martyrs
patiently endured the cruellest tortures ; the fear of
God, and their deep-rooted conviction that He had
an infinite claim to their fidelity, gave them the
victory. How many times we have sinned, and had
not such severe temptations as theirs to palliate our
fall? How can we sufficiently bless that divine
mercy, which spared us, ipstead of abandoning us
as it did that poor apostate, who turned coward and
was lost ! But, on what condition did God spare
us ? That we should not spare ourselves, but do
penance. He put into our hands the rights of His
own justice ; justice, then, must be satisfied, and we
must exercise it against ourselves. The lives of the

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SEPTUAGESIMA

saints will be of great help to us in this, for they
will teach us how we are to look upon sin, how to
avoid it, and how strictly we are bound to do
penance for it after having committed it.

The Church, in her liturgy, thus relates to us the
martyrdom of the soldiers of Sebaste.

Licinio imperatore, et
Agricolao prseside, ad Se-
basten Armenian urbem,
quadraginta militum fides
in Jesum Christum, et for-
titude* in cruciatibus perfe-
rendis enituit. Qui ssepius
in horribilem carcerem
detrusi, vinculisque con-
stricti, cum ora ipsorum
lapidibus contusa fuissent,
hiemis tempore frigidissimo,
nudi sub aperto aere supra
stagnum rigens pernoctare
jussi sunt, ut frigore con-
gelati necarentur. Una
autem erat omnium oratio :
Quadraginta in stadium in-
gressi* sumus, quadraginta
item, Domine, corona done-
mur ; ne una quidem huic
numero desit. Est in honore
hie numerus, quern tu qua-
draginta dierum jejunio de-
corasti, per quern divina lex
ingressa est in orbem terra-
rum. Elias quadraginta die-
rum jejunio Deum quaerens,
ejus visionem consecutus
est. Et hsec quidem illorum
erat oratio.

Cseteris autem custodibus
somno deditis, solus vigila-
bat janitor, qui et illos oran-
tes, et luce circumfusos, et
quosdam e ccelo descenden-

During the reign of the
Emperor Licinius, and under
the presidency of Agricolaus,
the city of Sebaste in Armenia
was honoured by being made
the scene of the martyrdom of
I forty soldiers, whose faith in
the Lord Jesus Christ, and
patience in bearing tortures,
were so glorious. After having
been frequently confined in a
horrid dungeon, shackled with
chains, and having had their
faces beaten with stones, they
were condemned to paps a
most bitter winter night in
the open air, and on a frozen
pool, that they might be
frozen to death. When there,
they united in this prayer:
* Forty have we entered on the
battle ; let us, O Lord, receive
forty crowns, and suffer not our
number to be broken. The .
number is an honoured one,
for thou didst fast for forty
days, and the divine law was
given to the world after the
same number of days was ob-
served. Elias, too, sought God
by a forty days' fast, and was
permitted to see him.' Thus
did they pray.

All the guards, except one,
were asleep. He overheard
their prayer, and saw them
encircled with light, and angels
coming down from heaven, like

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MARCH 10. THE FORTY MARTYRS

345

tes angelos tanquam a Rege
missos, qui coronas triginta
novem militibus distribue-
rent, intuens, ita secum lo-
quebatur : Quadraginta hi
sunt ; quadragesimi corona
ubi est ? Quae dum cogitaret,
unus ex illo numero, cui
animus ad frigus ferendum
defecerat in proximum te-
pefactum balneum desiliens,
sanctos illos summo dolore
affecit. Verum Deus illorum
preces irritas esse non est
passus; nam rei eventum
admiratus janitor, mox cu-
stodibus e somno excitatis,
detractisque sibi vestibus,
ac se christianum esse clara
voce professus, martyribus
se adjunxit. Cum vero
prsesidis satellites janitor em
quoque christianum esse
cognovissent, bacillis com-
minuta omnium eorum crura
fregerunt.

In eo supplicio mortui
sunt omnes prseter Melitho-
nem, natu minimum. Quern
cum prsesens mater ejus
fractis cruribus adhuc vi-
ventem vidisset, sic cohor-
tata est : Fili, paulisper sus-
tine, ecce Ohristus ad ja-
nuam stat adjuvans te. Cum
vero reliquorum corpora
plaustris imponi cerneret,
ut in rogum inferrentur,
ac filium suum relinqui,
quod speraret impia turba,
puerum, si vixisset, ad ido-
lorum cultum revocari pos-
se ; ipso in humeros sublato,
sancta mater vehicula mar-

messengers sent by a King,
who distributed crowns to
thirty -nine of the soldiers.
Whereupon, he thus said to
himself : ' There are forty men ;
where is the fortieth crown ?'
While he was thus pondering,
one of the number lost his
courage ; he could bear the
cold no longer, and threw him-
self into a warm bath, which
had been placed near at hand.
His saintly companions were
exceedingly grieved at this.
But God would not suffer their
prayer to be void. The sen-
tinel, astonished at what he
had witnessed, went imme-
diately and awoke the guards ;
then, taking off his garments,
he cried out, with a loud voice,
that he was a Christian, and
associated himself with the
martyrs. No sooner did the
governor's guards perceive that
the sentinel had also declared
himself to be a Christian, than
they approached the martyrs,
and broke their legs with clubs.

All died under this torture
except Melithon, who was the
youngest of the forty. His
mother, who was present, see-
ing that he was still living
after his legs were broken, thus
encouraged him : * My son, be
patient yet a while. Lo I
Christ is at the door, helping
thee.' But, as soon as she saw
the other bodies being placed
on carts, that they might be
thrown on the pile, and her
son left behind (for the im-
pious men hoped that, if the
boy survived, he might be in-
duced to worship the idols),
she lifted him up into her

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SEPTUAGESIMA

tyruru corporibus onusta
strenue prosequebatur ; in
cujus amplexu Melithon
spiritum Deo reddidit, ej us-
que corpus in eumdem il-
ium caeterorum martyruin
rogum pia mater injecit :
ut qui fide et virtute con-
junctissimi fuerant, funeris
etiam societate copulati,
una in coelum pervenirent.
Combustis illis, eorum reli-
quiae project® in profluen-
tem, cum mirabiliter in
unum confluxissent locum,
salvae et integrae repertae,
honorifico sepulchro con-
ditae sunt.

arms, and, summing up all
her strength, ran after the
waggons, on which the mar-
tyrs' bodies were being carried.
Melithon died in his mother's
arms, and the holy woman
threw his body on the pile,
where the other martyrs were,
that as he had been so united
with them in faith and courage,
he might be one with them in
burial, and go to heaven in
their company. As soon as the
bodies were burnt, the pagans
threw what remained into a
river. The relics miraculously
flowed to one and the same
place, just as they were when
they were taken from the pile.
The Christians took them, and
respectfully buried them.

•

That we may the more worthily celebrate the
memory of the forty martyrs, we borrow a few
stanzas from the hymn in which the Greek liturgy
so enthusiastically sings their praises.

HYMN

(Die I

Generose praesentia suffe-
rentes, in praemiis quae spe-
rabant gaudentes, sancti
martyres ad invicem dice-
bant : Non vestimentum
exuimus, sed veterem ho-
minem deponimus; rigida
est hiems, sed dulcis para-
disus ; molesta est glacies,
sed jucunda requies. Non
ergo recedamus, O commi-
litones : paulum sustinea-
mus, ut victoriae coronas
obtineamus a Christo Do-
mino et Salvatore animarum
nostrarum.

r. Martii)

The holy martyrs, generously
suffering present evils, and re-
joicing in the hope of reward,
said to each other: 'It is not
our raiment, but the old man
that we have put off. The
winter is cold ; but paradise is
sweet. The ice is a torture;
but the repose is pleasant.
Fellow-soldiers I let us not re-
treat. Let us suffer for a
while, that we may obtain our
crowns of victory from Christ
our Lord, the Saviour of our
souls.'

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Fortissima mente marty-
rium sustinentes, athletae
admirandi, per ignein et
aquam transivistis, et inde
ad salutis latitudinem per-
venistis, in haereditatem
accipientes regnum ccelo-
rum, in quo divinas pro
nobis preces f acite, sapientes
quadraginta martyres.

Attonitus stetit quadra-
ginta martyrum custos co-
ronas aspiciens, et amore
hujus vitae contempto, desi-
derio gloriae tuae, Domine,
quae iUi apparuerat, suble-
vatus est, et cum martyri-
bus cecinit : Benedictus es,
Deus patrum nostrorum.

Vitas amator miles ad la-
vacrum currens pestiferum
mortuus est ; Christi autem
amicus egregius raptor co-
ronarum quae apparuerant,
velut in lavacro immortali-
tatis, cum martyr ibus cane-
bat: Benedictus es, Deus
patrum nostrorum.

Virili praedita pectore,
mater Deo arnica, super
humeros tollens quern ge-
nuerat fructum pietatis,
martyrem cum martyribus
victimam adducit, patris
Abrahae imitatrix. O fili,
ad perenniter manentem
vitam velocius currens carpe
viam, Christi arnica mater
ad puerum clamabat. Non
fero te secundum ad Deum
praemia largientem perve-
nire.

Venite, fratres, martyrum
laudibus celebremus pha-

O admirable combatants !
you suffered martyrdom with
most brave hearts. You passed
through fire and water, and
thence you came to the spacious
land of salvation, receiving the
kingdom of heaven as your
inheritance. There, 0 prudent
forty martyrs, offer up your
holy prayers for us.

The gaoler of the forty
martyrs stood in astonishment
as he beheld the crowns.
Despising this present life,
and ambitious to enjoy thy
glory, O Lord, which had been
shown him in vision, he joined
the martyrs in this hymn:

* Blessed art thou, 0 God of
our fathers I'

The soldier that loved this
life, ran to the cursed bath,
and there he met with death :
but the friend of Christ, he
that nobly seized the crown
which was offered him, as it
were laved in immortality,
sang with the martyrs : * Blessed
art thou, the God of our
fathers 1'

The mother, whose manly
spirit made her dear to God,
taking on her shoulders the
beloved fruit of her womb,
brings him to the martyrs
that he may be a martyred
victim with them. Thus does
she imitate our father Abra-
ham. This mother, dear to
Christ, cried out to her child :

* O my son ; quickly run the
path that leads to life eternal.
I cannot brook thy being
second to any in coming to the
God, who rewards us.'

Come, brethren, let us sing
the praises of the troop of

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SEPTUAGESIMA

langem, frigore incensam, martyrs, who were burnt with

et erroris frigus ardenti zelo frost, and whose ardent zeal

incendentem ; generosissi- set fire to the frosty cold of

mum exercitum, sacratissi- error. Most heroic army ;

mum agmen, consertis pu- most holy legion, that fought

gnans clypeis, infractum et with shields close knit to-

invictum, defensores fidei gether ; unbroken and uncon-

et custodes, martyres qua- quered troop ; defenders and

draginta, divinam choream, guardians of the faith ; the forty

legatos Ecclesiae, potenter martyrs, the sacred choir, the

Christum deprecantes ut legates of the Church : their

pacem animis nostris con- powerful prayers to Christ

cedat et magnam miseri- draw down upon our souls his

cordiam. peace and rich mercy.

Valiant soldiers of Christ, who meet us, with
your mysterious number, at this commencement of
our forty days* fast, receive the homage of our devo-
tion. Your memory is venerated throughout the
whole Church, and your glory is great in heaven.
Though engaged in the service of an earthly prince,
you were the soldiers of the eternal King : to Him
were you faithful, and from Him did you receive
your crown of eternal glory. We, also, are His
soldiers ; we are fighting for the kingdom of heaven.
Our enemies are many and powerful ; but, like you,
we can conquer them, if, like you, we use the arms
which God has put in our hands. Faith in God's
word, hope in His assistance, humility, and pru-
dence, with these we are sure of victory. Pray for
us, 0 holy martyrs, that we may avoid all com-
promise with our enemies ; for our defeat is certain,
if we try to serve two masters. During these forty
days, we must put our arms in order, repair our
lost strength, and renew our engagements ; come to
our assistance, and get us a share in your brave
spirit. A crown is also prepared for us : it is to be
won on easier terms than yours ; and yet we shall
lose it, unless we keep up within us an esteem for
our vocation. How many times, in our past lives,
have we forfeited that glorious crown ! But God,

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in His mercy, has offered it to us again, and we are
resolved on winning it. Oh, for the glory of our
common Lord and Master, make intercession for us.

Our work of preparation is over : we are ready to
obey our mother's call to Lent. During the three
past weeks, we have studied the fall of our first
parents, and the miseries it brought upon man ; the
necessity of a Saviour ; the justice of God, against
which the human race dared to rebel ; the terrible
chastisement of the deluge, wherewith that revolt
was punished ; and finally, the covenant made by
God, through Abraham, with those who are faith-
ful to Him, and shun the maxims of a perverse and
guilty world.

Now we are to see the accomplishment of the
great mysteries, whereby the wounds of our fall
were healed, the divine justice was disarmed, and
God's grace was poured out upon us, and delivered
us from the yoke of Satan and the world.

The Man-God, whose sweet presence has been less
sensible during this Septuagesima season, is now
about to show Himself to us again, but this time it
is on His way to Calvary, where He is to be immo-
lated for our redemption. The dolorous Passion,
which our sins have imposed upon Him, is about
to be brought before us : the greatest of anniver-
saries will soon be upon us.

Let us be all attention to the mysteries : let us be
fervent in the great work of our own purification.
Let us walk on courageously in the path of penance,
so that each day the burden of our sins may be
lightened, and after we have partaken, by heartfelt
compassion, of the cup of our Eedeemer's Passion,
our lips will be once more permitted to sing the
songs of joy, and our hearts will thrill at Easter
with the loud burst of the Church's Alleluia !

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THE SEVEN PENITENTIAL PSALMS

David, struck down by sickness, asks pardon of
God, and beseeches Him to heal the wounds of his
soul.

PSALM 6

Domine, ne in furore tuo
arguas me : * neque in ira
tua corripias me.

Miserere mei, Domine,
quoniam infirmus sum: *
sana me Domine, quoniam
conturbata sunt ossa mea.

Et anima mea turbata est
valde : * sed tu Domine
usquequo ?

Convertere, Domine, et
eripe animam meam : * sal-
vum me : f ac propter miseri-
cordiam tuam.

Quoniam non est in morte
qui memor sit tui : * in in-
ferno autem quis confitebi-
tur tibi ?

Laboravi in gemitu meo,
lavabo per singulas noctes
lectum meum : * lacrymis
meis stratum meum rigabo.

Turbatus est a furore ocu-
lus meus : * inveteravi inter
omnes inimicos meos.

Discedite a me, omnes qui
operamini iniquitatem : *
quoniam exaudivit Domi-
nus vocem fletus mei.

Exaudivit Dominus de-
precationem meam : * Domi-
nus orationem meam sus-

0 Lord, rebuke me not in
thy indignation, nor chastise
me in thy wrath.

Have mercy on me, O Lord,
for I am weak ; heal me,
O Lord, for my bones are
troubled.

And my soul is troubled ex-
ceedingly: but thou, 0 Lord,
how long ?

Turn to me, 0 Lord, and de-
liver my soul : O save me, for
thy mercy's sake.

For there is no one in death
that is mindful of thee: and
who shall confess to thee in
hell?

1 have laboured in my groan-
ings, every night I will wash
my bed : I will water my couch
with my tears.

My eye is troubled through
indignation : I have grown old
among all mine enemies.

Depart from me, all ye
workers of iniquity : for the
Lord hath heard the voice of
my weeping.

The Lord hath heard my
supplication : the Lord hath
received my prayer.

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Erubescant et conturben-
tur vehementer omnes ini-
mici mei : * convertantur et
erubescant valde velociter.

Let all mine enemies be
ashamed and be very much
troubled : let them be turned
back, and be ashamed very
speedily.

David experiences the happiness felt by a soul
whose sins have been forgiven her by God ; he ex-
presses his feelings, by comparing himself to a sick
man, who was at the point of death, and is restored
to health.

psalm 81

Beati, quorum remissse
sunt iniquitates : * et quo-
rum tecta sunt peccata.

Beatus vir, cui non impu-
tavit Dominus peccatum : *
nec est in spiritu ejus dolus.

Quoniam tacui, invetera-
verunt ossa mea : * dum
clamarem tota die.

Quoniam die ac nocte
gravata est super me manus
tua: * conversus sum in
serumna mea, dum configi-
tur spina.

Delictum meum cognitum
tibi feci : * et injustitiam
meam non abscondi.

Dixi : Confitebor adver-
sum me injustitiam meam
Domino : * et tu remisisti
impietatem peccati mei.

Pro hac orabit ad te
omnis sanctus : * in tempore
opportuno.

Verumtamen in diluvio
aquarum multarum : * ad
eum non approximabunt.

Tu es refugium meum a
tribulatione, quae circum-

Blessed are they whose ini-
quities are forgiven : and whose
sins are covered.

Blessed is the man, to whom
the Lord hath not imputed sin :
and in whose spirit there is no
guile.

Because I was silent, my
bones grew old : whilst I cried
out all the day long.

For day and night thy hand
was heavy upon me : I am
turned in my anguish, whilst
the thorn is fastened.

I have acknowledged my sin
to thee : and my injustice I
have not concealed.

I said, I will confess against
myself my injustice to the
Lord: and thou hast forgiven
the wickedness of my sin.

For this shall every one that
is holy pray to thee, in a season-
able time.

And yet, in a flood of many
waters they shall not come nigh
unto him.

Thou art my refuge from
the trouble which hath encom-

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SEPTUAGBSIMA

dedit me : * exsultatio mea,
erue me a circumdantibus
me.

Intellectum tibi dabo, et
instruam te in via hac qua
gradieris : * firmabo super
te oculos meos.

Nolite fieri sicut equus et
mulus : * quibus non est
intellectus.

In camo et f reno maxillas
eorum constringe : * qui
non approximant ad te.

Multa flagella peccato-
ris : * sperantem autem' in
Domino misericordia cir-
cumdabit.

Laetamini in Domino, et
exsultate justi : * et gloria-
mini omnes recti corde.

passed me : my joy ! deliver
me from them that surround
me.

Thou hast said to me: I
will give thee understanding,
and I will instruct thee in this
way in which thou shalt go : I
will fix mine eyes upon thee.

Do not become like the horse
and the mule, who have no
understanding.

With bit and bridle bind fast
their jaws, who come not near
unto thee.

Many are the scourges of
the sinner : but mercy shall
encompass him that hopeth in
the Lord.

Be glad in the Lord, and
rejoice ye just : and glory, all
ye right of heart.

Ill

The royal prophet feels the consequences left in
him by his past sins, and he begs God to have pity
on him.

psalm 87

Domine, ne in furore tuo
arguas me : * neque in ira
tua corripias me.

Quoniam sagittae tuae in-
fixes sunt mihi : * et confir-
masti super me manum
tuam.

Non est sanitas in carne
mea a facie irae tuae : * non
est pax ossibus meis a facie
peccatorum meorum.

Quoniam iniquitates meae
supergressae sunt caput
meum : * et sicut onus
grave gravatae sunt super
me.

Bebuke me not, O Lord, in
thy indignation : nor chastise
me in thy wrath.

For thine arrows are fastened
in me : and thy hand hath been
strong upon me.

There is no health in my
flesh, because of thy wrath :
there is no peace in my bones,
because of my sins.

For my iniquities are gone
over my head : and as a heavy
burden, are become heavy upon
me.

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Putruerunt, et corruptee
sunt cicatrices mese, * a facie
insipientise mese.

Miser factus sum, et
curvatus sum usque in
finem : * tota die contri-
status ingrediebar.

Quoniam lumbi mei im-
pleti sunt illusionibus : * et
non est sanitas in came
mea.

Afflictus sum et humi-
liatus sum nimis: * rugie-
bara a gemitu cordis mei.

Doniine, ante te omne
desideriuni meum : * et ge-
mitus meus a te non est
absconditus.

Cor meum conturbatum
est, dereliquit me virtus
mea : * et lumen oculorum
meorum, et ipsum non est
mecum.

Amici mei et proximi
mei : * adversum me appro-
pinquaverunt et steterunt.

Et qui juxta me erant,
de longe steterunt : * et vim
faciebantqui quserebant ani-
mam meam.

Et qui inquirebant mala
mini, locuti sunt vanitates : *
et dolos tota die meditaban-
tur.

Ego autem tanquam sur-
dus non audiebam : * et
sicut mutus non aperiens os
suum.

Et factus sum sicut homo
non audiens : * et non ha-
bens in ore suo redargu-
tiones.

Quoniam in te, Domine,
speravi : * tu exaudies me,
Domine Deus meus.

Quia dixi : Nequando su-
pergaudeant mihi inimici

My sores are putrefied and
corrupted, because of my fool-
ishness.

I am become miserable and
am bowed down even to the
end : I walked sorrowful all
the day long.

For my loins are filled with
illusions : and there is no
health in my flesh.

I am afflicted and humbled
exceedingly : I roared with the
groaning of my heart.

O Lord, all my desire is
before thee : and my groaning
is not hidden from thee.

My heart is troubled, my
strength hath left me : and
the light of mine eyes itself is
not with me.

My friends and my neigh-
bours have drawn near, and
stood against me.

And they that were near
me, stood afar off: and they
that sought my soul, used
violence.

And they that sought evils
to me, spoke vain things : and
studied deceits all the day
long,

But I as a deaf man heard
not : and as a dumb man not
opening his mouth.

And I became as a man that
heareth not : and that hath no
reproofs in his mouth.

For in thee, O Lord, have I
hoped : thou wilt hear me, O
Lord my God.

For I said : Lest at any time
mine enemies rejoice over me ;
23

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SEPTUAGESIMA

mei : * et dum commoven-
tur pedes mei, super me
magna locuti sunt.

Quoniam ego in flagella
paratus sum: * et dolor meus
in conspectu meo semper.

Quoniam iniquitatem me-
am annuntiabo : * et cogi-
tabo pro peccato meo.

Inimici autem mei vivunt,
et confirmati sunt super
me : * et multiplicati sunt
qui oderunt me inique.

Qui retribuunt mala pro
bonis, detrahebant mihi: *
quoniam sequebar bonita-
tem.

Ne derelinquas me, Do-
mine Deus meus : * ne dis-
cesseris a me.

Intende in adjutorium
meum : * Domine, Deus
salutis meee.

and whilst my feet are moved,
they speak great things against
me.

For I am ready for scourges :
and my sorrow is continually
before me.

For I will declare my ini-
quity : and I will think for my
sin.

But mine enemies live, and
are stronger than I : and they
that hate me wrongfully, are
multiplied.

They that render evil for
good have detracted me : be-
cause I followed goodness.

Forsake me not, 0 Lord my
God : do not thou depart from
me.

Attend unto my help, O Lord
the God of my salvation.

The grief and prayer of David, when the prophet
Nathan was sent, by God, to reproach him for the
twofold crime he had committed by his sin with
Bethsabee, are the subject of this psalm.

psalm 50

Miserere mei Deus : * Have mercy on me, O God,

secundum magnam miseri- according to thy great mercy,
cordiam tuam.

Et secundum multitudi- And according to the multi-

nem miserationum tuarum : tude of thy tender mercies, blot

* dele iniquitatem meam. out my iniquity.

Amplius lava me ab ini- Wash me yet more from my

quitate mea : * et a peccato iniquity, and cleanse me from

meo munda me. my sin.

Quoniam iniquitatem For I know my iniquity,

meam ego cognosco: * et and my sin is always before

peccatum meum contra me me.
est semper.

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Tibi soli peccavi, et malum
coram te feci : * ut justi-
ficeris in sermonibus tuis et
vincas cum judicaris.

Ecceenim in iniquitatibus
conceptus sum : * et in
peccatis concepit me mater
mea.

Ecce enim veritatem di-
lexisti : * incerta et occulta
sapientiae tuse manifestasti
mihi.

Asperges me hyssopo, et
mundabor : * lavabis me,
et super nivem dealbabor.

Auditui meo dabis gau-
diuin et laetitiam: * et ex-
sultabunt ossa humiliata.

Averte faciem tuam a
peccatis meis: * et omnes
iniquitates meas dele.

Cor mundum crea in me
Deus : * et spiritum re-
ctum innova in visceribus
meis.

Ne projicias me a facie
tua : * et Spiritum sanctum
tuum ne auferas a me.

Bedde mihi laetitiam sa-
lutaris tui : * et spiritu
principali confirma me.

Docebo iniquos vias
tuas : * et impii ad te con-
vertentur.

Libera me de sanguini-
bus, Deus, Deus salutis
meas : * et exsultabit lingua
mea justitiam tuam.

Domine, labia mea ape-
ries : * et os meum annun-
tiabit laudem tuam.

Quoniam si voluisses
sacrificium, dedissem uti-

To thee only have I sinned,
and have done evil before thee :
that thou mayst be justified in
thy words, and mayst overcome
when thou art judged.

For behold ! I was conceived
in iniquities, and in sins did
my mother conceive me.

For behold ! thou hast loved
truth: the uncertain and hidden
things of thy wisdom thou hast
made manifest to me.

Thou shalt sprinkle me with
hyssop, and I shall be.cleansed :
thou shalt wash me, and I shall
be made whiter than snow.

To my hearing thou shalt
give joy and gladness : and the
bones that have been humbled,
shall rejoice.

Turn away thy face from
my sins : and blot out all my
iniquities.

Create a clean heart in me,
O God : and renew a right
spirit within my bowels.

Cast me not away from thy
face : and take not thy holy
Spirit from me.

Restore unto me the joy of
thy salvation : and strengthen
me with a perfect spirit.

I will teach the unjust thy
ways : and the wicked shall be
converted to thee.

Deliver me from blood,
O God, thou God of my
salvation! and my tongue shall
extol thy justice.

O Lord, thou wilt open my
lips : and my mouth shall
declare thy praise.

For if thou hadst desired
sacrifice, I would indeed have
28—2

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SBPTUAGESIMA

que : * holocaustis non
delectaberis.

Sacrificium Deo spiritus
contribulatus : * cor contri-
tum et humiliatum, Deus,
non despicies.

Benigne fac, Domine, in
bona voluntate tua Sion : *
ut sedificentur muri Jerusa-
lem.

Tunc acceptable sacrifi-
cium justitiee, oblationes,
et holocausta : * tunc impo-
nent super altare tuum
vitulos. •

given it: with burnt offerings
thou wilt not be delighted.

A sacrifice to God is an
afflicted spirit : a contrite and
humbled heart, 0 God, thou
wilt not despise.

Deal favourably, O Lord, in
thy good -will with Sion; that
the walls of Jerusalem may be
built up.

Then shalt thou accept the
sacrifice of justice, oblations,
and whole-burnt offerings :
then shall they lay calves upon
thine altar.

David laments over the captivity of God's people
in Babylon, and prays for the restoration of Sion,
His words are appropriate for the soul, who grieves
over her sins, and implores to be regenerated by
grace.

psalm 101

Domine, exaudi oratio-
nem meam : * et clamor
meus ad te veniat.

Non avertas faciem tuam
a me: * in quacumque
die tribulor, inclina ad me
aurem tuam.

In quacumque die invo-
cavero te : * velociter exaudi
me.

Quia defecerunt sicut
fumus dies mei: * et ossa
mea sicut cremium aruerunt.

Percussus sum ut f oenum,
et aruit cor meum : * quia
oblitus sum comedere pa-
nem meum.

A voce gemitus mei : *.

Hear, 0 Lord, my prayer:
and let my cry come unto
thee.

Turn not away thy face from
me : in the day when I am in
trouble, incline thine ear to
me.

In what day soever I shall
call upon thee, hear me
speedily.

For my days are vanished
like smoke : and my bones are
grown dry like fuel for the
fire.

I am smitten as grass, and
my heart is withered : because
I forgot to eat my bread.

Through the voice of my

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357

adhaesit os meum carni
mese.

Simili8 factus sum pelli-
cano solitudinis : * factus
sum sicut nycticorax in
domicilio.

Vigilavi : * et factus sum
sicut passer solitarius in
tecto.

Tota die exprobrabant
mihi inimici mei : * et qui
laudabant me adversum me
jurabant.

Quia cinerem tamquam
panem manducabam : * et
potum meum cum fletu
miscebam.

A facie irae et indigna-
tionis tuae : * quia elevans
allisisti me.

Dies mei sicut umbra
declinaverunt : * et ego
sicut foenum arui.

Tu autem, Domine, in
aeternum permanes: * et
memoriale tuum in genera-
tionem et generationem.

Tu exsurgens misereberis
Sion : * quia tempus mise-
rendi ejus, quia venit tem-
pus.

Quoniam placuerunt ser-
vis tuis lapides ejus : * et
terrae ejus miserebuntur.

Ettimebunt gentes nomen
tuum, Domine : * et omnes
reges terrae gloriam tuam.

Quia aedificavit Dominus
Sion : * et videbitur in glo-
ria sua.

Kespexit in orationem
humilium : * et non sprevit
precem eorum.

groaning, my bone hath cleav-
ed to my flesh.

I am become like to a pe-
lican of the wilderness: I am
like a night-raven in the house.

I have watched, and am
become as a sparrow all alone
on the housetop.

All the day long mine ene-
mies reproached me : and they
that praised me, did swear
against me.

For I did eat ashes like
bread: and mingled my drink
with weeping.

Because of thy anger and
indignation: for having lifted
me up, thou hast thrown me
down.

My days have declined like
a shadow : and I am withered
like grass.

But thou, 0 Lord, endurest
for ever : and thy memorial to
all generations.

Thou shalt arise and have
mercy on Sion : for it is time
to have mercy on it, for the
time is come.

For the stones thereof have
pleased thy servants : and
they shall have pity on the
earth thereof.

And the Gentiles shall fear
thy name, O Lord: and all
the kings of the earth thy
glory.

For the Lord hath built up
Sion : and he shall be seen in
his glory.

He hath had regard to the
prayer of the humble : and he
hath not despised their peti-
tion.

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Scribantur hsec in gene-
ratione altera : * et populus
qui creabitur laudabit Do-
minum.

Quia prospexit de excelso
sancto 8uo: * Dominus de
ccelo in terram aspexit.

Ut audiret gemitus com-
peditorum : * ut solveret
filios interemptorum.

Ut annuntient in Sion
nomen Domini : * et lau-
dem ejus in Jerusalem.

In conveniendo populos
in unum : * et reges, ut ser-
viant Domino.

Respondit ei in via virtu-
tis suse : * paucitatem die-
rum meorum nuntia mini.

Ne revoces me in dimidio
dierum meorum : * in gene-
rationem et generationem
anni tui.

Initio tu, Domine, terram
fundasti : * et opera manu-
um tuarum sunt cobK.

Ipsi peribunt, tu autem
permanes : * et omnes sicut
vestimentum veterascent.

Et sicut opertorium muta-
bis eos, et mutabuntur : *
tu autem idem ipse es, et
anni tui non deficient.

Filii servorum tuorum ha-
bitabunt : * et semen eorum
in seeculum dirigetur.

Let these things be written
unto another generation: and
the people that shall be created,
shall praise the Lord.

Because he hath looked forth
from his high sanctuary : from
heaven, the Lord hath looked
upon the earth.

That he might hear the
groans of them that are in
fetters: that he might release
the children of the slain.

That they may declare the
name of the Lord in Sion, and
his praise in Jerusalem.

When the people assembled
together, and kings to serve the
Lord.

He (the royal prophet),
longing to see these glorioles
things, answered him though
still in the way of his strength :
Declare unto me the fewness
of my days ;

Call me not away in the
midst of my days: thy years
are unto generation and gene-
ration.

In the beginning, 0 Lord,
thou f oundedst the earth : and
the heavens are the works of
thy hands.

They shall perish, but thou
remainest : and all of them
shall grow old, like a garment.

And as a vesture thou shalt
change them, and they shall
be changed: but thou art
always the self-same, and thy
years shall not fail.

The children of thy servants
shall continue : and their seed
shall be directed for ever.

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The sinner seeing the depths of the abyss into
which sin has led him, can hope for help from none
but his God, whose mercy is infinite.

psalm 1 129

De profundis clamavi ad
te, Domine : * Domine, ex-
audi vocem meam.

Fiant aures tuse inten-
dentes: * in vocem depre-
cationis meae.

Si iniquitates observave-
ris Domine : * Domine, quis
sustinebit ?

Quia apud te propitiatio
est : * et propter legem tu-
am sustinui te, Domine.

Sustinuit anima mea in
verbo ejus : * speravit ani-
ma mea in Domino.

A custodia matutina us-
que ad noctem : * speret
Israel in Domino.

Quia apud Dominum mi-
sericordia : * et copiosa
apud eum redemptio.

Et ipse redimet Israel : *
ex omnibus iniquitatibus
ejus.

Out of the depths I have
cried to thee, O Lord : Lord,
hear my voice.

Let thine ears be attentive
to the voice of my supplica-
tion.

If thou, 0 Lord, wilt mark
iniquities: Lord, who shall
stand it ?

For with thee there is mer-
ciful forgiveness : and by rea-
son of thy law, I have waited
for thee, 0 Lord.

My soul hath relied on his
word : my soul hath hoped in
the Lord.

From the morning watch
even until night, let Israel
hope in the Lord.

Because with the Lord there
is mercy : and with him, plen-
tiful redemption.

And he shall redeem Israel
from all his iniquities.

VII

David, who had taken refuge in a cave, sees him-
self surrounded by the army of Saul ; he beseeches
God not to deal with him according to the rigour of
His just judgments, but to show him a way where-
by to escape the danger that threatens him. The
sinner implores God to deliver him from the sins
and temptations which beset him.

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SEPTUAGESIMA

PSALM 142

Domine, exaudi oratio-
nem meam, auribus percipe
obsecrationem meam in
veritate tua : * exaudi me
in tua justitia.

Et non intres in judicium
cum servo tuo : * quia non
justificabitur in conspectu
tuo omnis vivens.

Quia persecutus est inimi-
cus animam meam : * hu-
miliavit in terra vitam
meam.

Collocavit me in obscuris
sicut mortuos sseculi : et
anxiatus est super me spiri-
tus meus: * in me turbatum
est cor meum.

Memor fui dierum anti-
quorum, meditatus sum in
omnibus operibus tuis : * in
factis manuum tuarum me-
ditabar.

Expandi manus meas ad
te : * anima mea sicut terra
sine aqua tibi.

Velociter exaudi me, Do-
mine : * defecit spiritus
meus.

Non avertas faciem tuam
a me : * et similis ero des-
cendentibus in lacum.

Auditam fac mihi mane
misericordiam tuam : * quia
in te speravi.

Notam fac mihi viam in
qua ambulem : * quia ad te
levavi animam meam.

Eripe me de inimicis meis,
Domine, ad te confugi : *
doce me facere voluntatem
tuam, quia Deus meus es tu.

Spiritus tuus bonus dedu-
cet me in terram rectam : *

Hear, O Lord, my prayer;
give ear to my supplication in
thy truth : hear me in thy
justice.

And enter not into judg-
ment with thy servant : for in
thy sight no man living shall
be justified.

For the enemy hath perse-
cuted my soul : he hath
brought down my life to the
earth.

He hath made me to dwell
in darkness, as those that have
been dead of old ; and my spirit
is in anguish within me : my
heart within me is troubled.

I remembered the days of
old, I meditated on all thy
works : I meditated upon the
works of thy hands.

I stretched forth my hands
to thee : my soul is as earth
without water, unto thee.

Hear me speedily, O Lord :
my spirit hath fainted away.

Turn not away thy face from
me : lest I be like unto them
that go down into the pit.

Cause me to hear thy mercy
in the morning : for in thee
have I hoped.

Make the way known to me,
wherein I should walk : for I
have lifted up my soul to
thee.

Deliver me from mine ene-
mies, O Lord ; to thee have I
fled : teach me to do thy will,
for thou art my God.

Thy good Spirit shall lead
me into the right land : for

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361

propter nomen tuum, Do- thy name's sake, O Lord, thou

mine, vivificabis me in wilt quicken me in thy justice,
sequitate tua.

Educes de tribulatione Thou wilt bring my soul

animam meam : * et in mi- out of trouble : and in thy

sericordia tua disperdes ini- mercy, thou wilt destroy mine

micos meos. enemies.

Et perdes omnes qui tri- And thou wilt cut off all

bulant animam meam : * them that afflict my soul : for

quoniam ego servus tuus I am thy servant.

Ant. Ne reminiscaris, Ant. Eemember not, O

Domine, delicta nostra, vel Lord, our offences, nor those

parentum nostrorum, neque of our parents, and take not

vindictam sumas de pecca- revenge on our sins,
tis nostris.

sum.

862

SBPTUAGESIMA

THE DEVOTIONS FOE THE FOETY HOUES

HYMN

Pange, lingua, gloriosi
Corporis mysterium,
Sanguinisque pretiosi,
Quern in mundi pretium,
Fructus ventris generosi,
Kex efludit gentium.

Nobis datus, nobis natus
Ex intact a Virgine,
Et in mundo conversatus,
Sparso verbi semine,
Sui moras incolatus
Miro olausit ordine.

In supremae nocte coense
Keoumbens cum fratribus,
Observata lege plene
Cibis in legalibus,
Cibum turbae duodenae
Se dat suis manibus.

Verbum caro, panem ve-
rum

Verbo carnem eflicit :
Fitque sanguis Christi me-

rum :
Et si sensus deficit,
Ad firmandum cor sincerum
Sola fides sufncit.

Tantum ergo Sacramen-
tum

Veneremur cernui :

Et antiquum documentum

Novo cedat ritui :

PrsBstet fides supplementum

Sensuum defectui.

Sing, O my tongue, the
mystery of the glorious Body,
and precious Blood which was
shed as the world's ransom, by
him who is the fruit of Mary's
generous womb, him the King
of nations.

Given unto us, and born for
us from the purest of Virgins,
he lived in this our world,
casting the seed of the word;
and closing the days of his
sojourn here, by a way full
of marvel.

On the night of the last
Supper, he sat at table with
his brethren ; and having fully
observed the Law as to its
legal repast, he gave himself,
with his own hands, as food to
the assembled twelve.

The Word made Flesh,
makes, by a word, that true
bread should become Flesh,
and wine the Blood of Christ ;
and though our sense may fail,
faith of itself is enough to as-
sure an upright heart.

Then let us, prostrate, adore
so great a Sacrament : and let
the ancient law give place to
the new rite : let faith supply
the senses' deficiency.

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THE DEVOTIONS FOR THE FORTY HOURS 868

Genitori, Genitoque
Laus et jubilatio,
Salus, honor, virtus quoque
Sit et benedictio :
Procedenti ab utroque
Compar sit laudatio.

Amen.

To the Father and the Son,
be praise and jubilation, salva-
tion, honour, power and bene-
diction : to him that proceedeth
from both, be equal praise !

Amen.

THE LITANY OF THE SAINTS

Kyrie, eleison.

Christe, eleison.

Kyrie, eleison.

Christe, audi nos.

Christe, exaudi nos.

Pater de ccelis, Deus, mise-
rere nobis.

Fili, Kedemptor mundi, De-
us, miserere nobis.

Spiritus sancte, Deus, mise-
rere nobis.

Sancta Trinitas, unus Deus,
miserere nobis.

Sancta Maria, ora pro nobis.

Sancta Dei Genitrix, ora.

Sancta Virgo virginum, ora.

Sancte Michael, ora.
Sancte Gabriel, ora.
Sancte Raphael, ora.
Omnes sancti angeli et

archangeli, orate.
Omnes sancti beatorum

spirituum ordines, orate.
Sancte Joannes Baptista,
ora.

Sancte Joseph, ora.
Omnes sancti patriarch® et
prophet ae, orate.
Sancte Petre, ora.
Sancte Paule, ora.
Sancte Andrea, ora.
Sancte Jacobe, ora.
Sancte Joannes, ora.

Lord, have mercy on us.
Christ, have mercy on us.
Lord, have mercy on us.
Christ, hear us.
Christ, graciously hear us.
God the Father of heaven,

have mercy on us.
God the Son, Redeemer of the

world, have mercy on us.
God the Holy Ghost, have

mercy on us.
Holy Trinity, one God, have

mercy on us.
Holy Mary, pray for us.
Holy Mother of God, pray for

us.

Holy Virgin of virgins, pray for
us.

Saint Michael, pray for us.
Saint Gabriel,
Saint Raphael,

All ye holy angels and arch-
angels,

All ye holy orders of blessed

spirits,
Saint John Baptist,

Saint Joseph,

All ye holy patriarchs and

prophets,
Saint Peter,
Saint Paul,
Saint Andrew,
Saint James,
Saint John,

DigitftedbyC 30gk .

364

SEPTUAGESIMA

kJCVXAVU^ JL XX \J III Oty

ora.

Sonets Jacobe,
Sancte Philippe,

ora.

Sancte Bartholomaee,

ora.

Sancte Matthsee,

ora.

Sancte Simon,

ora.

Sancte Thaddsee,

ora.

Sancte Mathia,

ora.

Sancte Barnaba,

ora.

Sancte Luca,

ora.

Sancte Marce,

ora.

Omnes sancti apostoli et
evangelist®, orate.

Omnes sancti discipuli Do-
mini, orate.

Omnes sancti Innocentes,
orate.

Sancte Stephane, ora.
Sancte Laurenti, ora.
Sancte Vincenti, ora.
Sancti Fabiane et Sebas-
tiane, orate.
Sancti Joannes et Paule,
orate.

Sancti Cosma et Damiane,
orate.

Sancti Gervasi et Protasi,
orate.

Omnes sancti martyres,

orate.

Sancte Sylvester, ora.
Sancte Gregori, ora.
Sancte Ambrosi, ora.
Sancte Augustine, ora.
Sancte Hieronyme, ora.
Sancte Martine, ora.
Sancte Nicolae, ora.
Omnes sancti pontifices et
confessores, orate.
Omnes sancti doctores,
orate.

Sancte Antoni, ora.
Sancte Benedicte, ora.
Sancte Bernarde, ora.
Sancte Dominice, ora.
Sancte Francisce, ora.

Saint Thomas,
Saint James,
Saint Philip,
Saint Bartholomew,
Saint Matthew,
Saint Simon,
Saint Thaddeus,
Saint Mathias,
Saint Barnaby,
Saint Luke,
Saint Mark,

All ye holy apostles and

evangelists,
All ye holy disciples of our

Lord,

All ye holy Innocents,

Saint Stephen,
Saint Laurence,
Saint Vincent,

Saints Fabian and Sebastian,

Saints John and Paul,

Saints Gosmas and Damian,

Saints Gervasius and Pro-

tasius,
All ye holy martyrs,

Saint Sylvester,
Saint Gregory,
Saint Ambrose,
Saint Augustine,
Saint J erome,
Saint Martin,
Saint Nicholas,

All ye holy bishops and con-
fessors,
All ye holy doctors,

Saint Antony,
Saint Benedict,
Saint Bernard,
Saint Dominic,
Saint Francis,

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THE DEVOTIONS FOR THE FORTY HOURS 365

Omnes sancti sacerdotes et
levitae, orate.

Omnes sancti monachi et
eremitae, orate.

Sancta Maria Magdalena,
ora.

Sancta Agatha, ora.
Sancta Lucia, ora.
Sancta Agnes, ora.
Sancta Caecilia, ora.
Sancta Catharina, ora.
Sancta Anastasia, ora.
Omnes sanctae virgines et

viduae, orate.
Omnes sancti et sanctae Dei,

intercedite pro nobis.
Propitius esto, parce nobis,

Domine.
Propitius esto, exaudi nos,

Domine
Ab omni malo, libera nos,

Domine.
Ab omni peccato, libera nos,

Domine.
Ab ira tua, libera.
Ab imminentibus periculis,
libera.

A flagello terraemotus, libera.

A peste, fame, et bello,
libera.

A subitanea et improvisa
morte, libera.

Ab insidiis diaboli, libera.

Ab ira, et odio, et omni ma-
la voluntate, libera.

A spiritu fornicationis,
libera.

A fulgure et tempestate,
libera.

A morte perpetua, libera.
Per mysterium sanctae In-
carnationis tuae, libera.
Per adventum tuum, libera.
Per nativitatem tuam,
libera.

All ye holy priests and levites,

All ye holy monks and her-
mits,

Saint Mary Magdalene,

Saint Agatha,

Saint Lucy,

Saint Agnes,

Saint Cecily,

Saint Catharine,

Saint Anastasia,

All ye holy virgins and

widows,
All ye saints of God, make

intercession for us.
Be merciful to us, spare us, 0

Lord.

Be merciful to us, graciously

hear us, O Lord.
From all evil, deliver us, 0

Lord.

From all sin, deliver us, 0

Lord.
From thy wrath,
From all dangers that threaten

us,

From the scourge of earth-
quakes,

From plague, famine, and war,

From sudden and unprovided
death,

From the snares of the devil,
From anger, hatred, and all
ill-will,

From the spirit of fornication,

From lightning and tempest,

From everlasting death,
Through the mystery of thy

holy Incarnation,
Through thy coming,
Through thy nativity,

Digitized by

866

SEPTUAGESIMA

Per baptismum et sanctum
jejunium tuum, libera.

Per crucem et Passionem ,
tuam, libera.

Per mortem et sepulturam
tuam, libera.

Per sanctam Besurrectio-
nem tuam, libera.

Per admirabilem Ascensio-
nem tuam, libera.

Per adventum Spiritus
8aneti Paracliti, libera.

In die judicii, libera.

Peccatores,

te rogamus, audi nos.

Ut nobis parcas,

te rogamus, audi nos.

Ut nobis indulgeas, te, etc.

Ut ad veram poenitentiam
nos perducere digneris,

te rogamus.

Ut Ecclesiam tuam sanctam
regere et conservare di-
gneris, te rogamus.

Ut Domnum apostolicum,
et omnes ecclesiasticos or-
dines, in sancta religione
conservare digneris,

te rogamus.

Ut inimicos sanctse Ecclesiee
humiliare digneris,

te rogamus.

Ut Turcarum et hseretico-
rum conatus reprimere, et
ad nihilum redigere di-
gneris, te rogamus.

Ut regibus et principibus
Christianis pacem et ve-
ram concordiam donare
digneris, te rogamus.

Ut cuncto populo Christia-
no pacem et unitatem lar-
giri digneris, te rogamus.

Ut nosmetipsos in tuo san-
cto servitio confortare et
conservare digneris,

te rogamus.

Through thy baptism and holy
fasting,

Through thy cross and Pas-
sion,

Through thy death and burial,
Through thy holy Eesurrection,

Through thy admirable As-
cension,

Through the coming of the
Holy Ghost the Comforter,

In the day of judgment,

We sinners, beseech thee, hear
us.

That thou spare us, we be-
seech thee, hear us.

That thou pardon us,

That thou vouchsafe to bring
us to true penance,

That thou vouchsafe to govern
and preserve thy holy Church,

That thou vouchsafe to pre-
serve our apostolic lord, and
all ecclesiastical orders, in
holy religion,

That thou vouchsafe to humble
the enemies of thy holy
Church,

That thou vouchsafe to defeat
the attempts of Turks and
heretics, and bring them to
nought,

That thou vouchsafe to give
peace and true concord to
Christian kings and princes,

That thou vouchsafe to grant
peace and unity to all Chris-
tian people,

That thou vouchsafe to
strengthen and preserve us
in thy holy service,

Digitized by Google

THE DEVOTIONS FOR THE FORTY HOURS 867

Ut mentes nostras ad coele-
stia desideria erigas,

te rogamus.
Ut omnibus benefactoribus
nostris sempiterna bona
retribuas, te rogamus.
Ut animas nostras, fratrum,
propinquorum, et benefa-
ctorum nostrorum ab aeter-
na damnatione eripias,

te rogamus.
Ut fructus terrse dare et
conservare digneris,

te rogamus.
Ut omnibus ndelibus de-
functis requiem aeternam
donare digneris,

te rogamus.
Ut nos exaudire digneris,

te rogamus.
Fili Dei, te rogamus.

Agnus Dei, qui tollis pec-
cata mundi,

parce nobis, Domine.
Agnus Dei, qui tollis pec-
cata mundi,

exaudi nos, Domine.
Agnus Dei, qui tollis pecca-
ta mundi, miserere nobis.

Christe, audi nos.
Christe, exaudi nos.
Kyrie, eleison.
Christe, eleison.
Kyrie, eleison.
Pater noster. (Secreto.)

V. Et ne nos inducas in
tentationem.

B. Sed libera nos a malo.

That thou lift up our minds to
heavenly desires,

That thou render eternal good
things to all our benefactors,

That thou deliver our souls,
and those of our brethren,
kinsfolk » and benefactors,
from eternal damnation,

That thou vouchsafe to give
and preserve the fruits of the
earth,

That thou vouchsafe to give
eternal rest to all the faithful
departed,

That thou vouchsafe graciously

to hear us.
Son of God, we beseech thee,

hear us.
Lamb of God, who takest

away the sins of the world,

spare us, 0 Lord,
Lamb of God, who takest

away the sins of the world,

graciously hear us, 0 Lord.
Lamb of God, who takest

away the sins of the world,

have mercy on us.
Christ, hear us.
Christ, graciously hear us.
Lord, have mercy on us.
Christ, have mercy on us.
Lord, have mercy on us.
Our Father. (In secret.)

V. And lead us not into
temptation.

JR. But deliver us from evil.

PSALM 69

Deus, in adjutorium me- O God, come to my assist-
um intende : * Domine, ad ance : O Lord, make haste to
adjuvandum me festina. help me.

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868

SEPTUAGESIMA

Confundantur et reve-
reantur : * qui quserunt ani-
mam meam.

Avertantur retrorsum et
erubescant : * qui volunt
mihi mala.

Avertantur statim erube-
scentes : * qui dicunt mihi,
Euge, euge.

Exsultent et laetentur in
te omnes qui quaerunt te : *
et dicant semper, magnifice-
tur Dominus qui diligunt
salutare tuum.

Ego vero egenus et pau-
per sum : * Deus adjuva me.

Adjutor meus et liberator
meus es tu: * Domine, ne
moreris.

Gloria Patri, et Filio, * et
Spiritui sancto.

Sicut erat in principio, et
nunc, et semper : * et in sae-
cula saeculorum, Amen.

V. Salvos fac servos tuos.

B. Deus meus sperantes
in te.

V, Esto nobis, Domine,
turris fortitudinis.
B. A facie inimici.

V. Nihil proficiat inimi-
cus in nobis.

B. Et filius iniquitatis non
apponat nocere nobis.

V. Domine, non secun-
dum peccata nostra facias
nobis.

B. Neque secundum ini-
quitates nostras retribuas
nobis.

V. Oremus pro Pontifice
nostro N.

B. Dominus conservet
eum, et vivificet eum, et
beatum faciat eum in terra,

Let them be confounded and
ashamed that seek my soul.

Let them be turned back-
ward, and blush for shame,
that desire evils to me.

Let them be presently turned
away blushing for shame, that
say to me : 'Tis well, 'tis well.

Let all that seek thee re-
joice and be glad in thee : and
let such as love thy salvation,
say always, the Lord be mag-
nified.

But I am needy and poor:
O God, help me.

Thou art my helper and
my deliverer: O Lord, make
no delay.

Glory be to the Father, and
to the Son, and to the Holy
Ghost.

As it was in the beginning,
is now, and ever shall be, world
without end. Amen.

V. Save thy servants.

B. Trusting in thee, O my
God.

V. Be unto us, O Lord, a
tower of strength.

B. From the face of the
enemy.

V. Let not the enemy pre-
vail against us.

B. Nor the son of iniquity
have any power to hurt us.

V. O Lord, deal not with us
according to our sins.

B. Nor reward us according
to our iniquities.

V, Let us pray for our
chief Bishop N.

B. May our Lord preserve
him, and give him life, and
make him blessed upon earth,

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THE DEVOTIONS FOR THE FORTY HOURS 369

et non tradat eutu in ani-
mam inimicorum ejus.

V. Oremu8 pro benefa-
ctoribus nostris.

JR. Ketribuere dignare,
Domine, omnibus nobis
bona facientibus, propter
nomen tuum, vitam seter-
nam. Amen.

V. Oremus pro fidelibus
defunctis.

R, Requiem seternam do-
na eis, Domine, et lux per-
petua luceat eis.

V. Requiescant in pace.

R, Amen.

V. Pro fratribus nostris
absentibus.

R. Salvos fac servos tuos,
Deus meus, sper antes in te.

V. Mitte eis, Domine,
auxilium de sane to.

R. Et de Sion tuere eos.

V. Domine, exaudi ora-
tionem meam.

R. Et clamor meus ad te
veniat.

V, Domihus vobiscum.

R. Et cum spiritu tuo.

OREMUS.

Deus, qui nobis, sub Sa-
cramento inirabili, Passio-
nis tuaB memoriam reliqui-
sti : tribue, quaesumus, ita
nos Corporis et Sanguinis
tui sacra mysteria venerari,
ut Redemptionis tuse fru-
ctum in nobis jugiter sentia-
mus.

1 Concede nos famulos
tuos, quaesumus, Domine

and deliver him not to the will
of his enemies. •

V. Let us pray for our
benefactors.

R. Vouchsafe, O Lord, for
thy name's sake, to reward,
with eternal life, all them that
have done us good. Amen.

V. Let us pray for the faith-
ful departed.

R. Eternal rest give to them,
O Lord, and let perpetual light
shine upon them.

V. May they rest in peace.

R. Amen.

F. For our absent brethren.

R. O my God, save thy
servants trusting in thee.

V. Send them help, G Lord,
from thy holy place.

R. And from Sion protect
them.

V. 0 Lord, hear my prayer.

R. And let my cry come unto
thee.

V. The Lord be with you.
R. And with thy spirit.

LET US PRAY.

0 God, who, in this wonder-
ful Sacrament, hast left us a
perpetual memorial of thy
Passion : grant us, we beseech
thee, so to reverence the sacred
mysteries of thy Body and
Blood, that in our souls we
may always be sensible of the
fruit of the Redemption thou
hast purchased for us.

1 Grant, 0 Lord, we be-
seech thee, that we thy ser-

1 This Collect varies in Advent, and at Christmas. See the
Collects for these times, page 371.

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370

SEPTUAGESIMA

Deus, perpetua mentis et
corporis sanitate gaudere : et
gloriosa beatae Mariae sem-
per Virginis intercessione,
a praesenti liberari tristitia,
et aeterna perfrui laetitia.

Omnipotens sempiterne
Deus, miserere famulo tuo
Pontifici nostro N., et dirige
eum, secundum tuam cle-
mentiam, in viam salutis
aeternae ; ut, te donante, tibi
placita cupiat, et tota vir-
tute perficiat.

Deus refugium nostrum
et virtus, adesto piis Eccle-
siae tuae precibus, auctor
ipse pietatis, et praesta ; ut
quod fideliter petimus, effi-
caciter consequamur.

Omnipotens sempiterne
Deus, in cujus manu sunt
omnium potestates, et om-
nia jura regnorum, respice
in auxilium Christianorum ;
ut gentes paganorum et
haereticorum, quae in sua
feritate et fraude confidunt,
dexterae tuae potentia con-
terantur.

Omnipotens sempiterne
Deus, qui vivorum domina-
ris simul et mortuorum,
omniumque misereris, quos
tuos fide et opere futuros
esse praenoscis ; te supplices
exoramus ; ut pro quibus
effundere preces decrevimus,
quosque vel praesens saecu-
lum adhuc in came retinet,
vel futuruni jam exutos cor-
pore suscepit, intercedenti-

vants may enjoy constant
health of body and mind :
and by the glorious inter-
cession of blessed Mary,
ever a Virgin, be delivered
from all present affliction, and
come to that joy which is
eternal.

O almighty and eternal
God, have mercy on thy
servant N., our chief Bishop,
and direct him, according
to thy clemency, in the way
of everlasting salvation ; that,
by thy grace, he may desire
those things that are agreeable
to thee, and perform them with
all his strength.

0 God, our refuge and
strength, fountain of all good-
ness, mercifully give ear to the
fervent prayers of thy Church,
and grant, that what we ask
with faith, we may effectually
obtain.

0 almighty and eternal God,
in whose hand are all the
powers and all the rights of
kingdoms, come to the assist-
ance of thy Christian people;
that all pagan and heretical
nations, who trust in their
own violence and craft, may
be broken by the might of thy
right hand.

0 almighty and eternal
God, who hast dominion over
the living and the dead, and
art merciful to' all, who thou
foreknowest shall be thine by
faith and good works ; we
humbly beseech thee, that
they, for whom we have de-
termined to offer up our pray-
ers, whether this present world
still detain them in the flesh,
or the world to come hath

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THE DEVOTIONS FOR THE FORTY HOURS 371

bus omnibus Sanctis tuis,
pietatis tuae dementia, om-
nium delictorum suorum
veniam consequantur. Per
Dominum nostrum Jesum
Christum Filium tuum, qui
tecum vivit et regnat, in
unitate Spiritus sancti,
Deus, per omnia saecula
saeculorum.

B. Amen.

V. Domine exaudi ora-
tionem meam.

B. Et clamor meus ad te
veniat.

V. Exaudiat nos omnipo-
tens et misericors Dominus.

B. Et custodiat nos sem-
per, Amen.

V. Fidelium animae, per
misericordiam Dei, requie-
scant in pace.

JR. Amen.

already received them out of
their bodies, may, by the cle-
mency of thy goodness, all
thy saints interceding for
them, obtain pardon and full
remission of all their sins.
Through our Lord Jesus
Christ, thy Son, who liveth
and reigneth, one God with
thee and the holy Ghost,
world without end.
B. Amen.

V. 0 Lord hear my prayer.

B. And let my cry come unto
thee.

V. May the almighty and
most merciful Lord graciously
hear us.

B, And may he ever graci-
ously preserve us, Amen.

V. May the souls of the
faithful, through the mercy of
God, rest in peace.

B. Amen.

The second of these 8

From Advent

Deus, qui de beatae Marias
Virginis utero, Verbum
tuum, angelo nuntiante,
carnem suscipere voluisti:
praesta supplicibus tuis, ut
qui vere earn Genitricem
Dei credimus, ejus apud te
intercessionibus adjuvemur.

ix Collects is thus varied :

to Christmas Day.

O God, who wast pleased
that thy Word, at the message
of an angel, should take flesh
in the womb of the blessed
Virgin Mary : grant to us thy
humble servants, that we, who
believe her to be truly the
Mother of God, may be assist-
ed by her intercessions with
thee.

From Christmas Day to the Purification.

Deus, qui salutis aeternae, O God, who by the fruitful
beatae Mariae virginitate virginity of blessed Mary,
fcecunda, humano generi hast given to mankind the

24—2

Digitized by Google

372

SEPTUAGESIMA

praemia preestitisti : tribue rewards of eternal salvation :

qufiesumus, ut ipsam pro grant, we beseech thee, that

nobis intercedere sentiamus, we may experience her inter -

per quam meruimus aucto- cession, by whom we received

rem vitse suscipere, Domi- the Author of life, our Lord

num nostrum Jesum Chri- Jesus Christ thy Son,
stum Filium tuum.

R. AND T. W ASHBOURNE LTD 1 2 AND 4 PATERNOSTER ROW -LONDON

END OF SEPTUAGESIMA

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Illustrated by Facsimiles of Ancient MSS. Quarto,
wrapper, 7s.; Cloth, 8s., postage 6d.

A Grammar of Plainsong. In two Parts. The complete
work (cloth) 2s. 3d.; Part I. only (paper boards) Is. 3d.
postage 3d.

Stanbrook Abbey, Worcester.
And from all Catholic Booksellers.

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Full text of "Volume 04, The Liturgical Year: Septuagesima, 3rd Ed., 1909"

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